Displays

The story of Native peoples' resistance to environmental injustice and land incursions, and a call for environmentalists to learn from the Indigenous community's rich history of activism Through the unique lens of "Indigenized environmental justice," Indigenous researcher and activist Dina Gilio-Whitaker explores the fraught history of treaty violations, struggles for food and water security, and protection of sacred sites, while highlighting the important leadership of Indigenous women in this centuries-long struggle. As Long As Grass Grows gives readers an accessible history of Indigenous resistance to government and corporate incursions on their lands and offers new approaches to environmental justice activism and policy. Throughout 2016, the Standing Rock protest put a national spotlight on Indigenous activists, but it also underscored how little Americans know about the longtime historical tensions between Native peoples and the mainstream environmental movement. Ultimately, she argues, modern environmentalists must look to the history of Indigenous resistance for wisdom and inspiration in our common fight for a just and sustainable future.

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory. This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being.

Synthesis paper / Emily Caruso ... [et al.] -- Colombia, license to plunder / Armando Valbuena Wouriyu -- Papua New Guinea, a guarantee for poverty / Matilda Koma -- Philippines, when the "Isles of gold" turn to Isles of dissent / Raymundo D. Rovillos, Salvador Ramo & Catalino Corpuz, Jr. -- Russia, despoiled lands, dislocated livelihoods / Rodion Sulyandziga & Vladimir Bocharnikov -- Chad-Cameroon, pushed by the pipeline / Jeanne Nouah ... [et al.] -- Indonesia, partnership for development? / Pius Erick Nyompe -- India, breaking the trust / Bineet Mundo -- Indigenous peoples' declaration on the extractive industries.

Marginalized Communities and Access to Justice is a comparative study, by leading researchers in the field of law and justice, of the imperatives and constraints of access to justice among a number of marginalized communities. A central feature of the rule of law is the equality of all before the law. As part of this equality, all persons have the right to the protection of their rights by the state, particularly the judiciary. Therefore equal access to the courts and other organs of the state concerned with the enforcement of the law is central. These studies - undertaken by internationally renowned scholars and practitioners - examine the role of courts and similar bodies in administering the laws that pertain to the entitlements of marginalized communities, and address individuals' and organisations' access to institutions of justice: primarily, but not exclusively, courts. They raise broad questions about the commitment of the state to law and human rights as the principal framework for policy and executive authority, as well as the impetus to law reform through litigation. Offering insights into the difficulties of enforcing, and indeed of the will to enforce, the law, this book thus engages fundamental questions about value of engagement with the formal legal system for marginalized communities.

This engaging collection of essays discusses the complexities of “being” indigenous in public spaces. Laura R. Graham and H. Glenn Penny bring together a set of highly recognized junior and senior scholars, including indigenous scholars, from a variety of fields to provoke critical thinking about the many ways in which individuals and social groups construct and display unique identities around the world. The case studies in Performing Indigeneity underscore the social, historical, and immediate contextual factors at play when indigenous people make decisions about when, how, why, and who can “be” indigenous in public spaces. nbsp; Performing Indigeneity invites readers to consider how groups and individuals think about performance and display and focuses attention on the ways that public spheres, both indigenous and nonindigenous ones, have received these performances. The essays demonstrate that performance and display are essential to the creation and persistence of indigeneity, while also presenting the conundrum that in many cases “indigeneity” excludes some of the voices or identities that the category purports to represent. nbsp; nbsp;

"This book is an imagining." So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue--a "writing in conversation"--among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies. The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few. Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms. Based on the reality that queer Indigenous people "experience multilayered oppression that profoundly impacts our safety, health, and survival," this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

When the Red Nation released their call for a Red Deal, it generated coverage in places from Teen Vogue to Jacobin to the New Republic, was endorsed by the DSA, and has galvanized organizing and action.  Now, in response to popular demand, the Red Nation expands their original statement filling in the histories and ideas that formed it and forwarding an even more powerful case for the actions it demands.  One-part visionary platform, one-part practical toolkit, the Red Deal is a platform that encompasses everyone, including non-Indigenous comrades and relatives who live on Indigenous land. We--Indigenous, Black and people of color, women and trans folks, migrants, and working people--did not create this disaster, but we have inherited it. We have barely a decade to turn back the tide of climate disaster. It is time to reclaim the life and destiny that has been stolen from us and rise up together to confront this challenge and build a world where all life can thrive. Only mass movements can do what the moment demands. Politicians may or may not follow--it is up to them--but we will design, build, and lead this movement with or without them. The Red Deal is a call for action beyond the scope of the US colonial state. It's a program for Indigenous liberation, life, and land--an affirmation that colonialism and capitalism must be overturned for this planet to be habitable for human and other-than-human relatives to live dignified lives. The Red Deal is not a response to the Green New Deal, or a "bargain" with the elite and powerful. It's a deal with the humble people of the earth; a pact that we shall strive for peace and justice and a declaration that movements for justice must come from below and to the left. 

In 1761 and again in 1768, European scientists raced around the world to observe the transit of Venus, a rare astronomical event in which the planet Venus passes in front of the sun. In The Transit of Empire, Jodi A. Byrd explores how indigeneity functions as transit, a trajectory of movement that serves as precedent within U.S. imperial history. Byrd argues that contemporary U.S. empire expands itself through a transferable "Indianness" that facilitates acquisitions of lands, territories, and resources. Examining an array of literary texts, historical moments, and pending legislations--from the Cherokee Nation of Oklahoma's vote in 2007 to expel Cherokee Freedmen to the Native Hawaiian Government Reorganization bill--Byrd demonstrates that inclusion into the multicultural cosmopole does not end colonialism as it is purported to do. Rather, that inclusion is the very site of the colonization that feeds U.S. empire. Byrd contends that the colonization of American Indian and indigenous nations is the necessary ground from which to reimagine a future where the losses of indigenous peoples are not only visible and, in turn, grieveable, but where indigenous peoples have agency to transform life on their own lands and on their own terms.

The Winter We Danced is a vivid collection of writing, poetry, lyrics, art and images from the many diverse voices that make up the past, present, and future of the Idle No More movement. Calling for pathways into healthy, just, equitable and sustainable communities while drawing on a wide-ranging body of narratives, journalism, editorials and creative pieces, this collection consolidates some of the most powerful, creative and insightful moments from the winter we danced and gestures towards next steps in an on-going movement for justice and Indigenous self-determination.