Affective Technologies

Resonance ◽  
2020 ◽  
Vol 1 (4) ◽  
pp. 376-393
Author(s):  
Georgia C. Ennis
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Women ◽  
Cultural Revitalization ◽  
Cultural Activism ◽  
Media Technologies ◽  
Language Activism ◽  
New Radio ◽  
Primary Dimension

The ways Amazonian Kichwa (Quichua) women produce, circulate, and engage with other women’s songs demonstrates that both music and radio media are significant methods for linguistic and cultural activism in the province of Napo, Ecuador. Indigenous engagements with aural mediation and media, particularly those of Indigenous women, allow for new insights within both studies of media and cultural revitalization. Media technologies alone may not be enough to return a language to daily use, but they are an important support for language activism and site of soundwork for Indigenous peoples. Focused on the convergence of new radio forms and screen-based technologies, speech has been taken as the primary dimension of soundwork, with noise and music as secondary aspects. Kichwa radio media reveals that music can also comprise a primary dimension of soundwork, which produces affective and interpersonal experiences for listeners through aural engagements that encourage the vitality of shifting languages.

scholarly journals Women and Legal Pluralism: Lessons from Indigenous Governance Systems in the Andes

2017 ◽  
Vol 49 (3) ◽  
pp. 633-658 ◽  
Author(s):  
RACHEL SIEDER ◽  
ANNA BARRERA
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Women ◽  
Structural Constraints ◽  
Community Based ◽  
Community Governance ◽  
Collective Rights ◽  
The Andes ◽  
Governance Systems ◽  
National Citizenship ◽  
Citizenship Regimes

AbstractThe shift towards legally plural multicultural and pluri-national citizenship regimes in the Andes formally recognised indigenous peoples’ community-based governance systems. These tend to emphasise participation, deliberation and service to the collective, but are often criticised for discriminating against women. We argue that recent constitutional reforms and legislation combining recognition of collective rights claims with institutional guarantees for gender equality have in fact amplified indigenous women's different strategies of ‘negotiating with patriarchy’, allowing them to further the transformation of their organisations and ‘custom’. Such strategies are necessary because of the intersections of race, class and gendered exclusions that indigenous women experience, and possible because of the diverse and dynamic nature of community governance systems. Despite systemic and structural constraints on the guarantee of indigenous peoples’ rights, the actions of organised indigenous women over the last two decades point to new ways of imagining more plural, less patriarchal forms of citizenship.

Indigenous Women, Poetry, and the Double Gaze

2018 ◽  
pp. 69-102
Author(s):  
Gloria Elizabeth Chacón
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Women ◽  
Gender Complementarity ◽  
The Way

Chapter 3 discusses the notion of gender complementarity through kab’awil as an achievable horizon for indigenous peoples. The chapter focuses on the work of indigenous women across regions and nations, demonstrating the way that the double gaze allows them to see beyond ideas of tradition that impinge on their sense of autonomy. The chapter underscores the work of Rosa María Chávez, Calixta Gabriel Xiquín, Maya Cú, Briceida Cuevas Cob, María Enriqueta Lunes, Angelina Díaz Ruíz, Irma Pineda Santiago, and Natalia Toledo Paz.

Indigenous Women, Climate Change Impacts, and Collective Action

Hypatia ◽  
2014 ◽  
Vol 29 (3) ◽  
pp. 599-616 ◽  
Author(s):  
Kyle Powys Whyte
Keyword(s):  
Climate Change ◽  
Climate Change Adaptation ◽  
Indigenous Peoples ◽  
Environmental Changes ◽  
Climate Change Impacts ◽  
Indigenous Women ◽  
Leadership Positions ◽  
Important Species ◽  
And Shifts ◽  
Adaptation And Mitigation

Indigenous peoples must adapt to current and coming climate‐induced environmental changes like sea‐level rise, glacier retreat, and shifts in the ranges of important species. For some indigenous peoples, such changes can disrupt the continuance of the systems of responsibilities that their communities rely on self‐consciously for living lives closely connected to the earth. Within this domain of indigeneity, some indigenous women take seriously the responsibilities that they may perceive they have as members of their communities. For the indigenous women who have such outlooks, responsibilities that they assume in their communities expose them to harms stemming from climate change impacts and other environmental changes. Yet at the same time, their commitment to these responsibilities motivates them to take on leadership positions in efforts at climate change adaptation and mitigation. I show why, at least for some indigenous women, this is an important way of framing the climate change impacts that affect them. I then argue that there is an important implication in this conversation for how we understand the political responsibilities of nonindigenous parties for supporting distinctly indigenous efforts at climate change adaptation and mitigation.

Intimate Partner Violence and Intergenerational Trauma Among Indigenous Women

2017 ◽  
Vol 28 (1) ◽  
pp. 25-44 ◽  
Author(s):  
Renée Hoffart ◽  
Nicholas A. Jones
Keyword(s):  
Intimate Partner Violence ◽  
Indigenous Peoples ◽  
Partner Violence ◽  
Intimate Partner ◽  
Residential Schools ◽  
Intergenerational Trauma ◽  
Indigenous Women ◽  
Indigenous Populations ◽  
Violence Reduction ◽  
Reduction Strategies

The establishment of the Indian Residential Schools by the Canadian federal government to assimilate indigenous peoples to European and Christian ideals has had generational repercussions on Canada’s indigenous peoples. Many emotional, physical, and sexual abuses occurred within these schools resulting in significant trauma within this population. In order to shed light on these impacts, indigenous women were interviewed about their experiences with these schools. Thematic network analysis was used to analyze the data, and a number of themes emerged, including identifying the relationships between residential schools, intergenerational trauma, and the normalization of intimate partner violence (IPV) in domestic relationships. The findings add to the existing discourse on IPV in indigenous populations and may be used to inform violence reduction strategies.

Notes on Becoming a Comrade: Indigenous Women, Leadership, and Movement(s) for Decolonization

2019 ◽  
Vol 43 (3) ◽  
pp. 41-54
Author(s):  
Jaskiran Dhillon
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Indigenous Women ◽  
Gender Violence ◽  
Political Consciousness ◽  
Women Leadership ◽  
Indigenous Woman ◽  
The Arts

Written from the perspective of a non-Indigenous woman of color “standing with” Indigenous communities through politicized allyship, this article explores the politics of becoming a comrade to Indigenous peoples in their struggles for liberation in the settler-colonial present. Dhillon highlights key moments in the development of her political consciousness by centering the fundamental leadership, knowledge, and guidance of Indigenous women in decolonial activism and scholarship across a range of areas—including environmental justice, colonial gender violence, and the arts—that have been foundational to the anticolonial framework informing her scholarship and organizing.

scholarly journals DISKRIMINASI BISSU DALAM NOVEL TIBA SEBELUM BERANGKAT: KAJIAN SOSIOLOGI SASTRA (Bissu Discrimination in Novel Tiba Sebelum Berangkat: Sociological Literature Study)

Kandai ◽  
2019 ◽  
Vol 15 (2) ◽  
pp. 167
Author(s):  
Saharul Hariyono ◽  
Maman Suryaman
Keyword(s):  
Human Nature ◽  
Indigenous Peoples ◽  
Cultural Revitalization ◽  
Literature Study ◽  
South Sulawesi ◽  
Sociological Literature ◽  
The Government ◽  
The 1960S ◽  
Descriptive Qualitative

Novel Tiba Sebelum Berangkat adalah sebuah karya fiksi yang tidak tercatat dalam sejarah, tetapi peristiwa-peristiwa yang dialami bissu merupakan konstruksi sejarah periode 1960-an. Penelitian ini bertujuan untuk mengangkat permasalahan mengenai bentuk-bentuk diskriminasi manusia bissu serta resistensi bissu terhadap bentuk diskriminasi yang terjadi. Jenis penelitian yang digunakan adalah deskriptif kualitatif, dengan pendekatan teori sosiologi sastra Ian Watt. Hasil penelitian menunjukkan hal-hal sebagai berikut: Pertama, fenomena diskriminasi dilakukan oleh pemerintah dengan menganggap bissu sebagai kelas gender yang menyalahi kodrat manusia serta dianggap tidak Islami. Kedua, fenomena diskriminasi dilakukan juga oleh masyarakat, sehingga membuat keberadaan bissu tidak lagi dihormati, bahkan dijadikan sasaran lemparan, dan olok-olokan oleh masyarakat Sulawesi Selatan. Ketiga, fenomena diskriminasi dalam bentuk budaya berdatangan secara bersisian dari masyarakat maupun pemerintah setelah berakhirnya huru-hara gerombolan DI/TII. Dari masyarakat sendiri, bissu tidak lagi diposisikan sebagai masyarakat adat. Sementara itu, pemerintah melakukan revitalisasi adat yang menyebabkan bissu dilarang untuk mengadakan upacara karena tidak sesuai dengan nilai dan tradisi. Mereka hanya diperbolehkan sebatas aktivitas seni untuk menarik perhatian para wisatawan. Dari bentuk diskriminasi yang ada, para bissu mencoba melakukan reaksi (resistensi), yang sebenarnya dilakukan untuk bertahan hidup serta mempertahankan kepercayaan mereka kepada dewata.(Novel Tiba Sebelum Berangkat is a fiction work that is not recorded in history, but the events experienced by bissu a historical construction history in the 1960s period. This study aims to raise the issue of bissu human forms discrimination and bissu resistance to the forms of discrimination that occurs. Type research is descriptive qualitative, with the approach the sociology literature study Ian Watt. Results showed: First, the phenomenon of discrimination made by the government about bissu as gender class that violates human nature and considered un-Islamic. Second, the phenomenon of discrimination made by the society, so that makes the existence of bissu no longer respected, even targeted for the throw, and mockery by the society of South Sulawesi. Third, the phenomenon of discrimination in the form of culture came simultaneously both society and government after the end of violence group DI/TII. From society, bissu no longer positioned as indigenous peoples. Meanwhile, the government did cultural revitalization that causes bissu forbidden to hold a ceremony for being incompatible with the values and traditions. They are only allowed to the extent of arts activities to attract tourists. Of the forms of discrimination that exist, the bissu tries to do the reaction (resistance), which does to survive and maintain their belief in dewata.)

scholarly journals Indigenous autonomy and justice for latin american Indigenous women

2020 ◽  
Vol 30 (1) ◽  
pp. 126-144
Author(s):  
Rodrigo Cespedes
Keyword(s):  
Indigenous Peoples ◽  
Latin American ◽  
Indigenous Rights ◽  
Gender Issues ◽  
Case Law ◽  
Indigenous Women ◽  
Sexual Crimes ◽  
Indigenous Autonomy ◽  
American Case ◽  
Proportionality Test

My paper deals with indigenous peoples’ rights, focusing on Latin American case-law related to gender issues. Latin American Courts have faced cases related to sexual crimes or domestic violence among indigenous people and have to choose between giving pre-eminence to women’s rights or indigenous autonomy. On deciding those cases, the tools provided by the proportionality test are paramount in order to analyse the case-law. The indigenous rights regimes (ILO-169, UNDRIP) may prevail or not against other human rights systems (which specially protect women or children) according to the facts of the case, but also according to domestic legal cultures modelled by the country’s historical evolution.

scholarly journals Women’s Rights and Sovereignty/Autonomy

2013 ◽  
Vol 1 (3) ◽  
pp. 360-393
Author(s):  
Shannon Speed ◽  
María Teresa Sierra ◽  
Lynn Stephen ◽  
Jessica Johnson ◽  
Heike Schaumberg
Keyword(s):  
Indigenous Peoples ◽  
Women's Rights ◽  
Good Governance ◽  
The United States ◽  
Indigenous Women ◽  
Women’S Rights ◽  
District Courts ◽  
Local Justice ◽  
Administration Of Justice ◽  
The Relationship

In recent years in both the United States and Latin America, indigenous peoples have taken increasing control over local justice, creating indigenous courts and asserting more autonomy in the administration of justice in their tribes, regions, or communities. New justice spaces, such as the Chickasaw District Courts in Oklahoma and the Zapatista Good Governance Councils in Chiapas, work to resolve conflict based largely on indigenous ‘customs and traditions.’ Many of the cases brought before these local legal bodies are domestic cases that directly involve issues of gender, women’s rights and culture. Yet the relationship between ‘indigenous traditions’ and women’s rights has been a fraught one. This forum article considers how these courts emerged in the context of neoliberalism and whether they provide new venues for indigenous women to pursue their rights and to challenge gendered social norms or practices that they find oppressive.

Contemporary Indigenous Women’s Roles: Traditional Teachings or Internalized Colonialism?

2019 ◽  
Vol 26 (15-16) ◽  
pp. 2083-2101 ◽  
Author(s):  
Cyndy Baskin
Keyword(s):  
Indigenous Peoples ◽  
Cultural Practices ◽  
Indigenous Women ◽  
Women's Roles ◽  
Leadership Roles ◽  
Colonial State ◽  
Women's Participation ◽  
Women’S Roles ◽  
Women And Girls ◽  
The Way

Prior to the colonization of Turtle Island, Indigenous women held leadership roles within their communities. Colonization brought patriarchy and racism which attacked women’s identities. Violence toward Indigenous women and girls continues to be a tool of the colonial state while many Indigenous peoples have internalized patriarchal beliefs which manifests in the way they view women’s identities. This article argues that patriarchy may have infiltrated so-called “traditional teachings” that dictate rules about women’s participation in spiritual and cultural practices. It highlights the voices of Indigenous women who discuss this exclusion and how they are taking back their power.

Realisation of the right to self-determined development and the protection of indigenous women against discrimination in Tanzania

2018 ◽  
Vol 5 (1) ◽  
Author(s):  
Miriam Zacharia Matinda
Keyword(s):  
Indigenous Peoples ◽  
Women's Rights ◽  
Indigenous Communities ◽  
Indigenous Women ◽  
Self Determination ◽  
Women’S Rights ◽  
Gender Based Violence ◽  
Cultural Survival ◽  
Central Pillar ◽  
The Right

The UN General Assembly adopted the Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2007, marking the culmination of thorough negotiations, lobbying and advocacy involving indigenous peoples’ representatives as key actors. Among other rights, the UNDRIP affirms the right to self-determination for indigenous peoples. Also referred to as the right to self-determined development, the right to self-determination, as stated in the UNDRIP, encompasses indigenous communities’ rights to determine their development trajectories. To indigenous peoples, the significance of the right to self-determination includes the promotion of cultural distinctiveness, which is central to their survival as communities. However, women’s rights scholars and activists are sceptical about the emancipatory potential of realising the right to self-determination for indigenous women. In contrast, exercising this right might also entail the perpetuation of gender-based violence and other forms of discrimination, thus heightening women’s fragility and subordination among indigenous communities and beyond. Using UNDRIP and other relevant international and regional human-rights instruments as vantage points, this paper seeks to juxtapose the implementation of the right to self-determination and the realisation of indigenous women’s rights in Tanzania. The article posits that the protection of indigenous women’s rights should form the central pillar of the enjoyment of the right to self-determination. This is because the cultural survival, vitality and continuity of indigenous peoples’ distinctiveness largely hinges on respect for the rights of indigenous women.

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