scholarly journals Transnationalism as a Decolonizing Strategy? ‘Trans-Indigenism’ and Native American Food Sovereignty

2018 ◽  
Vol 53 (s1) ◽  
pp. 413-423
Author(s):  
Zuzanna Kruk-Buchowska

Abstract The aim of this paper is to analyze how Indigenous communities in the United States have been engaging in trans-Indigenous cooperation in their struggle for food sovereignty. I will look at inter-tribal conferences regarding food sovereignty and farming, and specifically at the discourse of the Indigenous Farming Conference held in Maplelag at the White Earth Reservation in northern Minnesota. I will show how it: (1) creates a space for Indigenous knowledge production and validation, using Indigenous methods (e.g., storytelling), without the need to adhere to Western scientific paradigms; (2) recovers pre-colonial maps and routes distorted by the formation of nation states; and (3) fosters novel sites for trans-indigenous cooperation and approaches to law, helping create a common front in the fight with neoliberal agribusiness and government. In my analysis, I will use Chadwick Allen’s (2014) concept of ‘trans-indigenism’ to demonstrate how decolonizing strategies are used by the Native American food sovereignty movement to achieve their goals.

Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.


2015 ◽  
Vol 42 (5) ◽  
pp. 67-82 ◽  
Author(s):  
Yolanda Cristina Massieu Trigo ◽  
Blanca Olivia Acuña Rodarte

The production of biofuels in Mexico is a fledging project. Lack of planning, the obstacles presented by PEMEX, and the resistance of small farmers have limited their production. Even at this stage, however, some of its effects are increasingly clear: its socio-environmental violence affects the natural resources of peasants and indigenous communities. In addition, Mexico’s trade relationship with the United States, characterized by strong dependency, has affected its food sovereignty in that corn imports have become more expensive because of the increase in U.S. production of corn-derived ethanol. La producción de agrocombustibles en México es un proyecto incipiente. La falta de planeación, los obstáculos por parte de PEMEX, así como la resistencia por parte de los campesinos han limitado su producción. Sin embargo, aún en esta fase incipiente se per-ciben claramente algunos de sus efectos, los cuales consideramos como violencia socio-ambiental, ya que en principio atentan contra los recursos naturales de territorios campesinos e indígenas. Por otro lado, la relación comercial de México con Estados Unidos, caracterizada por una fuerte dependencia, ha incidido en la soberanía alimentaria del primero, ya que las importaciones de maíz se han encarecido debido al incremento de la producción de etanol a partir de este cereal en la nación vecina.


Author(s):  
Arturo Aldama ◽  
Clint Carroll ◽  
Natasha Myhal ◽  
Luz Ruiz ◽  
Maria Ruiz-Martinez

Issues of indigeneity, along with mestizaje—racial and cultural mixtures of African, indigenous, and Spanish ancestries and cultures that came as a result of the European colonization of the Americas—are core aspects of Chicana and Chicano and Latina and Latino identities, histories, and cultures. For Chicanas and Chicanos, understandings of indigeneity have shifted significantly since the early 1960s. During that time, tropes of cultural nationalism argued that all Mexican-origin people were descendants of the Aztecs, and that Aztlán—what many believed to be the conquered homelands of their Aztec ancestors encompassing the Four Corners region of the United States (Utah, New Mexico, Colorado, Arizona)—should be reclaimed. Today, a more nuanced understanding of Latinx/Chicanx indigeneity considers, for example, the complex politics of indigenous subjects migrating to settler colonial nation-states such as the United States, and the resulting negotiations of language and identity in this transnational space. Scholars of decolonial studies have added to this nuance by analyzing systems of heteropatriarchy (and the resulting gender binaries and practices of toxic masculinity) imposed through colonization and reinforced by such institutions as the Catholic Church. The editors seek to assemble and summarize key sources that speak to how indigeneity works within the transnational and transborder archives of colonization. This includes the differentiated ways that nation-states in the Americas have engaged with their indigenous pasts (including the sociopolitical and legal definitions of and practices toward indigenous communities and nations within the nation-state), as well as indigenous-led revitalization and sovereignty movements that envision decolonial futures. The goals of this bibliographic overview are to provide scholars interested in indigeneity in the Latinx context with key sources specific to Latinx communities and histories, while also considering important works that are grounded in Latin American, US, and Canadian indigenous contexts and histories. This bibliography thus invites scholars to explore the legal, political, social, and historical differences and similarities of indigeneity across hemispheric geographies. By juxtaposing the radical feminism of Gloria Anzaldúa (writing from the US-Mexico borderlands) with the decolonial visions of Michi Saagiig Nishnaabeg scholar Leanne Simpson (writing from her Canadian First Nation) the disjunctures and commonalities of indigeneity and decolonial thought are highlighted. The bibliography also include some key texts on indigeneity in Mexico, Guatemala, Honduras, Peru, and Bolivia that discuss places where the majority populations are mestiza/o and indigenous, and yet most indigenous communities, many whose first language is not Spanish, live in varying degrees of dispossession, poverty, and racial marginalization. The bibliography also invites scholars to consider Afro-Indigenous identities and community struggles in hemispheric frames.


2021 ◽  
Vol 45 (1) ◽  
pp. 157-167
Author(s):  
Kim TallBear

This essay is voiced by “IZ,” a character personifying the evolving field of “Native American” or “Indigenous” studies in the United States. IZ was introduced to readers in Aileen Moreton-Robinson’s edited volume Critical Indigenous Studies: Engagements in First World Locations 2016, in which Moreton-Robinson wrote: “Twenty years into this century, Indigenous-centered approaches to knowledge production are thriving” and our “object of study is colonizing power in its multiple forms, whether the gaze is on Indigenous issues or on Western knowledge production.” Today, “critical Indigenous studies” represents a coming together of multiple national engagements by Indigenous scholars and sovereignty movements with universities around the world. In this essay, IZ’s object of study and critical polydisciplinamorous Indigenous engagement is a scientist searching for signs of “intelligent” life off-Earth.


2017 ◽  
Vol 41 (3) ◽  
pp. 31-70 ◽  
Author(s):  
Elizabeth Hoover

Within the context of the broader food sovereignty literature, and with a specific focus on notions of America Indian sovereignty, this article explores how members of thirty-nine different Native American community farming and gardening projects in the United States describe and define food sovereignty, as both concept and method. This article further distinguishes how principles of food sovereignty are being operationalized in the broader goals of promoting community health, sustainability, and local economic systems, and of reclaiming and maintaining tribal culture.


Peyote Effect ◽  
2018 ◽  
pp. 63-72
Author(s):  
Alexander S. Dawson

Histories of peyotism in the United States tend to treat it as deeply rooted and universally embraced in indigenous communities. This chapter reminds us that this was not always the case. During its period of rapid growth, from around 1910 to 1940, peyotism was an evangelical religion in most Native American communities and was met with a great deal of resistance. The peyotists were often young men with ties outside of the community, and their practices challenged traditional hierarchies, traditional practices, and older power-brokers in their communities. In some cases, those who opposed peyotism in Native American communities adopted the same language as the missionaries and the Indian Agents in decrying the spread of peyotism, and in at least one case, (on the Navajo reservation in 1940), this prompted the tribal government to ban peyote on the reservation. The ban passed even with the opposition of the U.S. government, which by 1940 supported the rights of peyotists to practice their religion.


2009 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Aileen Moreton-Robinson ◽  
Maggie Walter

This special edition of the International Critical Indigenous Studies Journal focuses on Indigenous people's engagement with the economy in Australia. Over the past two decades neo liberalism has shaped global economic activity. The international reach of the current economic crisis propelled by the subprime mortgage meltdown in the United States has affected Indigenous communities in different ways to those whose investments were depleted by the Wall Street activities of an unregulated corporate and banking sector. Throughout this roller coaster economic ride the low socio-economic position of Indigenous peoples continued in Canada, the United States of America, New Zealand, Hawaii and Australia. The logic, or illogic of capital, failed to extend the boom of the economic upturn to Indigenous peoples, but is poised to extend the repercussions of the current downturn deep into Indigenous lives. The consistency of the Indigenous socio-economic position across these countries, even where treaties exist, indicates that the phenomenon is based on a shared Indigenous reality. In this special edition, the commonality in the way in which Indigenous people are engaged in and positioned by market forces and regulation by their respective nation states is proposed as one of the foundation plates of that Indigenous positioning.


2019 ◽  
Vol 33 (5) ◽  
pp. 379-392 ◽  
Author(s):  
Chen Chen ◽  
Daniel S. Mason

This study discusses how an epistemological shift—explicitly acknowledging the embedded position of the sport management field in settler colonial societies and its effect on knowledge production therein—is necessary for the field to mobilize social change that problematizes and challenges ongoing settler colonialism. Reviewing previous research examining social change in sport management, the authors then argue that settler colonialism, a condition that underlies some nation-states that produce leading sport management knowledge—the United States, Canada, Australia, and New Zealand—should no longer remain invisible in our research. Drawing upon Indigenous Studies, Settler Colonial Studies, and sport-related work from other social science disciplines, the authors contextualize the position of non-Indigenous scholars and then address three questions that highlight the relevance of settler colonialism to sport management research. They conclude with a discussion on possible ways in which settler colonialism can be visibilized and thus challenged by non-Indigenous scholars.


Collections ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 37-61 ◽  
Author(s):  
Jennifer L Dekker

In 1990, the United States passed the Native American Graves Protection and Repatriation Act (NAGPRA), requiring the repatriation of ancestral remains, funerary, and sacred objects from museums to source communities. Since then, hundreds of thousands of repatriations have occurred, allowing for respectful treatment of ancestors and reconnections to spiritual, communal practice, and ceremony. In Canada, repatriation has been recommended by the Assembly of First Nations, the Canadian Museum Association, and the United Nations Declaration on the Rights of Indigenous Peoples, but there is no federal law. Does Canada have a functioning alternative? This examination provides a comparison of how repatriation differs in the two countries, demonstrating that case-by-case negotiations in Canada currently allow for more flexibility and customization to the needs of different Indigenous communities but that the transparency, coordination, and funding associated with NAGPRA would be a significant benefit to claimants in Canada.


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