Maintaining Indigenous Voices

Author(s):  
Fiona Cram
Keyword(s):  
Author(s):  
Pirjo Kristiina Virtanen ◽  
Alessandra Severino da Silva Manchinery

This essay looks at the construction of personhood in Brazilian Amazonia from the perspective of Indigenous youth. In Amazonian sociocosmology, personhood is constructed relationally, a process in which the body is a distinctive factor. Consequently, during schooling and university studies, young people have responded to and resisted representations and policies that have often silenced Indigenous voices and limited their fabrication of bodies. The contemporary social responsibilities of Indigenous youth and the challenges faced in undertaking them shape how their subjectivity, agency, and recognized social belonging are being constantly increased, removed, or even denied. The essay draws from anthropological theories of relational personhood, as well as ideas of geo- and body-politics present in theorizing on the Global South.


2021 ◽  
Author(s):  
Jake M. Robinson ◽  
Nick Gellie ◽  
Danielle MacCarthy ◽  
Jacob G. Mills ◽  
Kim O'Donnell ◽  
...  

2020 ◽  
pp. 002198942097099
Author(s):  
Kit Dobson

This article considers ways in which solidarity across social locations might play a role in fostering resistance to vulnerability. My case study consists of the interplay between writer George Ryga’s 1967 play The Ecstasy of Rita Joe, and Okanagan Syilx writer and scholar Jeannette Armstrong’s 1985 novel Slash. While these important and compelling texts have received considerable critical attention, the relationship between them is less known. I am interested in the ways in which these works both hail and offer critique to one another. In the contemporary moment, in which questions of appropriation of voice have gained renewed urgency within Indigenous literary circles in Canada and beyond, the relationship between these texts speaks to a historical instance of appropriation, but also of complicated processes of alliance-building. These texts demonstrate how agency resides across multiple locations. I read Ryga’s Ecstasy in the context of Jeannette Armstrong’s engagement with the play within her novel Slash in order to witness the ways in which Ryga’s text, in the first instance, appropriates Indigenous voices into an anti-capitalist critique. In the second instance, I read these works in order to witness how they might simultaneously provide a compelling analysis of the vulnerability of the people who are the subject of both works. I compare the interplay between Armstrong and Ryga’s texts to contemporary debates around appropriation in order to argue for the historical and ongoing importance of these two works as precursors to the crucial interventions made by contemporary Indigenous critics and writers.


2009 ◽  
Vol 83 (5) ◽  
pp. 4-4
Author(s):  
Kelly Joseph ◽  
Lew Hunter
Keyword(s):  

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.


Author(s):  
Judy Iseke-Barnes ◽  
Deborah Danard

This chapter explores how representations of indigenous peoples on the Internet and other media are contextualized according to an outsider worldview, and that much of the information about indigenous peoples accessed through virtual media lack the original context in which to position the information. This means that the information is completely distanced from the indigenous peoples whom the information is purported to represent. This is problematic when representations of indigenous peoples are defined by dominant discourses which promote bias and reinforce stereotypes. With the increase of technology and the race to globalization, symbols are being reconstructed and redefined to connect and create a global identity for indigenous peoples. The consequences of this further the current practices of erasing and reconstructing indigenous history, language, culture and tradition through control and commodification of representations and symbols. This removal from history and community ensures continued silencing of indigenous voices. Although these misrepresentations continue to frame the discourse for indigenous peoples in Canada, it is time for indigenous peoples to reclaim and resist these representations and for outsiders to stop creating social narratives for indigenous peoples which support western hegemony.


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