96 research outputs found
Indigenizing the Future: Why We Must Think Spatially in the Twenty-first Century
"Indigeneity at the Crossroads of American Studies." Published as a special joint issue with American Studies, Volume 46, No. 3/4, Fall 2005
Worlded object and its presentation: A MÄori philosophy of language
In an era concerned with the survival of Indigenous languages, language as a general phenomenon needs to be thought of as thoroughly connected to oneâs worldview. In this article, I propose a different conception of language that sides more with what I call âthe worlding of thingsâ than linguistics. To foreshadow my speculations on language, I consider the possibility that, within the representation of one entity in perception, there exist all other entities. An entity is hence âworldedââa key aspect of the term âwhakapapaâ. I then turn to think about language as a general phenomenon for MaÌori, and its complex ability to world an entity even as it adumbrates that thingâs backdrop. I consider the verb âto beâ in that light, arguing that MaÌori identify language as a sort of gathering of entities rather than an instrument for singling out one thing as thoroughly and separably evident. This article is therefore as much about the full participation of the world as it is about language; it also aims to counter the belief that language is merely a conveyor of ideas
Mid-American Review of Sociology, Volume 9, Number 1 (SPRING, 1984): Book Review
Review of Jonathan H. Turner's, Royce Singleton Jr.'s and David Musick's "Oppression: A Socio-History of Black-White Relations in America
Weaving our authority together : transforming the prairie Indigenous political order
This dissertation looks at the ways settler colonization has impacted Indigenous political orders on the prairies. Settler colonization has caused a move from a previously decentralized but regionally interconnected political order to a political order where Indigenous governments hold centralized authority but without substantive forms of regional interconnectedness. Indigenous governments also have corresponding set of formal rules around citizenship that precludes any overlapping memberships. I describe the creation of discreet realms of political authority and citizenship within the prairie Indigenous political order as the rise of exclusive sovereignty. In response, I argue we need to move towards a relational sovereignty. A relational sovereignty asks us to acknowledge the pluralist forms of how Indigenous peoples create political communities and corresponding practices of relational citizenship. A pluralist understanding of communities reveals the multitude of ways Indigenous peoples political organize within, outside, and between Indigenous governments. Relational citizenship asks us to acknowledge the ways people live out obligations of kinship and care with each other between various communities. I argue one way to move toward a relational sovereignty is through a wahkohtowin movement. I discuss an example of a wahkohtowin movement within the MaskwacĂźs Education Schools Commission. I also outline a facilitative method I am tentatively calling relational governance that seeks to build capacity for a wahkohtowin movement. Relational governance asks Indigenous communities that are seeking to create new arrangements of governance âHow do we locate responsibilities, within a relational web, based on Indigenous law?âArts, Faculty ofPolitical Science, Department ofGraduat
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