scholarly journals Routledge Handbook of Critical Indigenous Studies. Brendan Hokowhitu, Aileen Moreton-Robinson, Linda Tuhiwai-Smith, Chris Andersen, and Steve Larkin, eds. Milton Park, UK: Routledge, 2020. 632p, 32 B/W illustrations. $250.00 (ISBN 978-1138341302).

2022 ◽  
Vol 83 (1) ◽  
Author(s):  
Nicola Andrews
Keyword(s):  
Author(s):  
Claudia Salomón Tarquini ◽  
Anabela Abbona
Keyword(s):  

2021 ◽  
pp. 002198942098201
Author(s):  
Sarah Comyn ◽  
Porscha Fermanis

Drawing on hemispheric, oceanic, and southern theory approaches, this article argues for the value of considering the nineteenth-century literary cultures of the southern settler colonies of Australia, New Zealand, and South Africa from within an interconnected frame of analysis. First, because of their distinctive historical and structural conditions; second, because of the density of their interregional networks and relations across intersecting oceanic spaces; and third, because of the long history of racialized imperialist imaginaries of the south. This methodological position rethinks current approaches to “British world” studies in two important ways: first, by decoupling the southern settler colonies from studies of settler colonialism in North America; and second, by rebalancing its metropolitan and northern locus by considering south-south networks and relations across a complex of southern islands, oceans, and continents. Without suggesting either that imperial intercultural exchanges with Britain are unimportant or that there is a culturally homogenous body of pan-southern writing, we argue that nineteenth-century literary culture from colonial Australia, New Zealand, and South Africa — what we call a “southern archive” — can provide a counterbalance to northern biases and provide new purchase on nation-centred literary paradigms — one that reveals not just south-south transnational exchanges and structural homologies between southern genres, themes, and forms, but also allows us to acknowledge the important challenges to foundational accounts of national literary canons initiated by southern theory and Indigenous studies scholars.


2007 ◽  
Vol 36 (S1) ◽  
pp. 1-6 ◽  
Author(s):  
Sandra Phillips ◽  
Jean Phillips ◽  
Sue Whatman ◽  
Juliana McLaughlin

2018 ◽  
Vol 25 (1) ◽  
pp. 45-56 ◽  
Author(s):  
Joseph P. Gone

Within the domain of academic inquiry by Indigenous scholars, it is increasingly common to encounter enthusiasm surrounding Indigenous Research Methodologies (IRMs). IRMs are designated approaches and procedures for conducting research that are said to reflect long-subjugated Indigenous epistemologies (or ways of knowing). A common claim within this nascent movement is that IRMs express logics that are unique and distinctive from academic knowledge production in “Western” university settings, and that IRMs can result in innovative contributions to knowledge if and when they are appreciated in their own right and on their own terms. The purpose of this article is to stimulate exchange and dialogue about the present and future prospects of IRMs relative to university-based academic knowledge production. To that end, I enter a critical voice to an ongoing conversation about these matters that is still taking shape within Indigenous studies circles.


2016 ◽  
Vol 24 (3) ◽  
pp. 3-29
Author(s):  
Jeffery R. Webber

This article introduces the symposium on Glen Coulthard’sRed Skin, White Masks. It begins by situating the book’s publication in the wake of the extensive mobilisations of the Idle No More movement in Canada in 2012–13. Coulthard’s strategic hypotheses on the horizons of Indigenous liberation in the book are intimately linked to his participation in these recent struggles. The article then locatesRed Skin, White Maskswithin a wider renaissance of Indigenous Studies in the North American context in recent years, highlighting Coulthard’s unique and sympathetic extension of Marx’s critique of capitalism, particularly through his use of the concept of ‘primitive accumulation’. Next, the article outlines the long arc of the argument inRed Skin, White Masksand the organisation of the book’s constituent parts, providing a backdrop to the critical engagements that follow from Peter Kulchyski, Geoff Mann, George Ciccariello-Maher, and Roxanne Dunbar-Oritz. The article closes with reflections on Coulthard’s engagement with Fanon, who, besides Marx, is the most important polestar inRed Skin, White Masks.


2020 ◽  
Vol 125 (2) ◽  
pp. 542-545
Author(s):  
Jean M. O’Brien

Abstract David Silverman offers a critical appraisal of two prizewinning works in Native American and Indigenous studies (NAIS), Our Beloved Kin: A New History of King Philip’s War, by Lisa Brooks, and Memory Lands: King Philip’s War and the Place of Violence in the Northeast, by Christine M. DeLucia. Silverman’s review treats the methodology associated with NAIS with some skepticism, offering the opportunity for a lively discussion about the merits and perils of community-engaged history scholarship. Four scholars of Native American history, including DeLucia, respond, defending new approaches to Indigenous history represented by these recent works.


Author(s):  
Apple Jane Molabola ◽  
◽  
Allan Abiera ◽  
Jan Gresil Kahambing ◽  

The Lumad struggle in the Philippines, embodied in its various indigenous peoples (IPs), is still situated and differentiated from modern understandings of their plight. Agamben notes that the notion of ‘people’ is always political and is inherent in its underlying poverty, disinheritance, and exclusion. As such, the struggle is a struggle that concerns a progression of freedom from these conditions. Going over such conditions means that one shifts the focus from the socio-political and eventually reveals the ontological facet of such knowledge to reveal the epistemic formation of the truth of their experience. It is then the concern of this paper to expose the concept of freedom as a vital indigenous knowledge from the Mamanwa of Basey, Samar. Using philosophical sagacity as a valid indigenous method, we interview ConchingCabadungga, one of the elders of the tribe, to help us understand how the Mamanwa conceive freedom in the various ways it may be specifically and geographically positioned apart from other indigenous studies. The paper contextualizes the diasporic element and the futuristic component of such freedom within the trajectory of liberation. The Mamanwa subverts the conception of freedom as a form of return to old ways and radically informs of a new way of seeing them as a ‘people.’ It supports recent studies on their literature that recommend the development of their livelihood rather than a formulaic solution of sending them back to where they were. The settlement in Basey changes their identification as a ‘forest people’ into a more radical identity.


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