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When Indigenous and non-Indigenous activists work together, what are the ends that they seek, and how do they negotiate their relationships while pursuing social change? Alliances brings together Indigenous and non-Indigenous leaders, activists, and scholars in order to examine their experiences of alliance-building for Indigenous rights and self-determination and for social and environmental justice.The contributors, both Indigenous and non-Indigenous, come from diverse backgrounds as community activists and academics. They write from the front lines of struggle, from spaces of reflection rooted in past experiences, and from scholarly perspectives that use emerging theories to understand contemporary instances of alliance. Some contributors reflect on methods of mental decolonization while others use Indigenous concepts of respectful relationships in order to analyze present-day interactions. Most importantly, Alliances delves into the complex political and personal relationships inherent in both Indigenous and non-Indigenous struggles for social justice to provide insights into the tensions and possibilities of Indigenous-non-Indigenous alliance and coalition-building in the early twenty-first century.

In A Deeper Sense of Place, editors Jay Johnson and Soren Larsen collect stories, essays, and personal reflections from geographers who have worked collaboratively with Indigenous communities across the globe.These first-person narratives offer insight into the challenges faced by Native and non-Native scholars to their academic and personal approaches during research with Indigenous communities. By addressing the ethical, political, intellectual, and practical meanings of collaboration with Indigenous peoples, A Deeper Sense of Place highlights the ways in which collaborative research can help Indigenous and settler communities find common ground through a shared commitment to land, people, and place.A Deeper Sense of Place will inform students and academics engaged in research with Indigenous communities, as well as those interested in the challenges of employing critical, qualitative methodologies.

Indigenous and non-Indigenous voices come together in this volume to discuss both the wounds of colonial history and the opportunities for decolonization, reconciliation, and hope in the relationship between the church and Indigenous peoples across the Americas. Scholars and pastoral leaders from Chile, Bolivia, Brazil, Mexico, the United States, and Canada, and Indigenous peoples of Mapuche, Chiquitano, Tzeltal Maya, Oglala Sioux, Mi’kmaw, and Anishinaabe-Ojibwe reflect on the possibility of constructing decolonial theology and pastoral praxis, and on the urgent need for transformation of church structures and old theology. The book opens new horizons for different ways of thinking and acting, and for the emergence of a truly intercultural theology.

This book examines the emotional engagements of both Indigenous and Non-Indigenous people with Indigenous history. The contributors are a mix of Indigenous and Non-Indigenous scholars, who in different ways examine how the past lives on in the present, as myth, memory, and history. Each chapter throws fresh light on an aspect of history-making by or about Indigenous people, such as the extent of massacres on the frontier, the myth of Aboriginal male idleness, the controversy over Flynn of the Inland, the meaning of the Referendum of 1967, and the policy and practice of Indigenous child removal.

What do we know of masculinities in non-patriarchal societies? Indigenous peoples of the Americas and beyond come from traditions of gender equity, complementarity, and the sacred feminine, concepts that were unimaginable and shocking to Euro-western peoples at contact. "Indigenous Men and Masculinities", edited by Kim Anderson and Robert Alexander Innes, brings together prominent thinkers to explore the meaning of masculinities and being a man within such traditions, further examining the colonial disruption and imposition of patriarchy on Indigenous men. Building on Indigenous knowledge systems, Indigenous feminism, and queer theory, the sixteen essays by scholars and activists from Canada, the U.S., and New Zealand open pathways for the nascent field of Indigenous masculinities. The authors explore subjects of representation through art and literature, as well as Indigenous masculinities in sport, prisons, and gangs. "Indigenous Men and Masculinities" highlights voices of Indigenous male writers, traditional knowledge keepers, ex-gang members, war veterans, fathers, youth, two-spirited people, and Indigenous men working to end violence against women. It offers a refreshing vision toward equitable societies that celebrate healthy and diverse masculinities.

Lacrosse has been a central element of Indigenous cultures for centuries, but once non-Indigenous players entered the sport, it became a site of appropriation – then reclamation – of Indigenous identities. The Creator's Game focuses on the history of lacrosse in Indigenous communities from the 1860s to the 1990s, exploring Indigenous–non-Indigenous relations and Indigenous identity formation. While the game was being appropriated in the process of constructing a new identity for the nation-state of Canada, it was also being used by Indigenous peoples to resist residential school experiences, initiate pan-Indigenous political mobilization, and articulate Indigenous sovereignty. This engaging and innovative book provides a unique view of Indigenous self-determination and nationhood in the face of settler-colonialism.

Indigenous nations are on the front line of the climate crisis. With cultures and economies among the most vulnerable to climate-related catastrophes, Native peoples are developing twenty-first century responses to climate change that serve as a model for Natives and non-Native communities alike.Native American tribes in the Pacific Northwest and Indigenous peoples around the Pacific Rim have already been deeply affected by droughts, flooding, reduced glaciers and snowmelts, seasonal shifts in winds and storms, and the northward movement of species on the land and in the ocean. Using tools of resilience, Native peoples are creating defenses to strengthen their communities, mitigate losses, and adapt where possible.Asserting Native Resilience presents a rich variety of perspectives on Indigenous responses to the climate crisis, reflecting the voices of more than twenty contributors, including tribal leaders, scientists, scholars, and activists from the Pacific Northwest, British Columbia, Alaska, and Aotearoa / New Zealand, and beyond. Also included is a resource directory of Indigenous governments, NGOs, and communities and a community organizing booklet for use by Northwest tribes.

We are all caught up in one another, Scott Lauria Morgensen asserts, we who live in settler societies, and our interrelationships inform all that these societies touch. Native people live in relation to all non-Natives amid the ongoing power relations of settler colonialism, despite never losing inherent claims to sovereignty as indigenous peoples. Explaining how relational distinctions of “Native” and “settler” define the status of being “queer,” Spaces between Us argues that modern queer subjects emerged among Natives and non-Natives by engaging the meaningful difference indigeneity makes within a settler society.Morgensen’s analysis exposes white settler colonialism as a primary condition for the development of modern queer politics in the United States. Bringing together historical and ethnographic cases, he shows how U.S. queer projects became non-Native and normatively white by comparatively examining the historical activism and critical theory of Native queer and Two-Spirit people.Presenting a “biopolitics of settler colonialism”—in which the imagined disappearance of indigeneity and sustained subjugation of all racialized peoples ensures a progressive future for white settlers—Spaces between Us newly demonstrates the interdependence of nation, race, gender, and sexuality and offers opportunities for resistance in the United States.

Paperback. How can we map differing perceptions of the living environment? Mapping the Unmappable? explores the potential of cartography to communicate the relations of Africa's indigenous peoples with other human and non-human actors within their environments. These relations transcend Western dichotomies such as culture-nature, human-animal, natural-supernatural. The volume brings two strands of research - cartography and ?relational? anthropology - into a closer dialogue. It provides case studies in Africa as well as lessons to be learned from other continents (e.g. North America, Asia and Australia). The contributors create a deepened understanding of indigenous ontologies for a further decolonization of maps, and thus advance current debates in the social sciences. How can we map differing perceptions of the living environment? Mapping the Unmappable? explores the potential of cartography to communicate the relations of Africa's indigenous peoples with other human and nonhuman actors. The contributors create a deepened understanding of indigenous ontologies for a further decolonization of maps. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Indigenous nations are on the front line of the climate crisis. With cultures and economies among the most vulnerable to climate-related catastrophes, Native peoples are developing twenty-first century responses to climate change that serve as a model for Natives and non-Native communities alike.Native American tribes in the Pacific Northwest and Indigenous peoples around the Pacific Rim have already been deeply affected by droughts, flooding, reduced glaciers and snowmelts, seasonal shifts in winds and storms, and the northward movement of species on the land and in the ocean. Using tools of resilience, Native peoples are creating defenses to strengthen their communities, mitigate losses, and adapt where possible.Asserting Native Resilience presents a rich variety of perspectives on Indigenous responses to the climate crisis, reflecting the voices of more than twenty contributors, including tribal leaders, scientists, scholars, and activists from the Pacific Northwest, British Columbia, Alaska, and Aotearoa / New Zealand, and beyond. Also included is a resource directory of Indigenous governments, NGOs, and communities and a community organizing booklet for use by Northwest tribes.

At a recent conference in Saskatchewan, indigenous and non-indigenous delegates from North and South America, New Zealand, Australia, and Europe addressed cultural restoration and the issues and challenges confronting Aboriginal peoples as a result of decolonization. Their aim was to determine how Aboriginal cultural rights in postcolonial societies can be restored and how to find new approaches for protecting, healing, and restoring cultures and languages of long-oppressed peoples.

By examining the root causes of aboriginal problems, Frances Widdowson and Albert Howard expose the industry that has grown up around land claim settlements, showing that aboriginal policy development over the past thirty years has been manipulated by non-aboriginal lawyers and consultants. They analyse all the major aboriginal policies, examine issues that have received little critical attention - child care, health care, education, traditional knowledge - and propose the comprehensive government provision of health, education, and housing rather than deficient delivery through Native self-government.

Since its creation in 1876, the Indian Act has dictated and constrained the lives and opportunities of Indigenous Peoples, and is at the root of many enduring stereotypes. Bob Joseph's book comes at a key time in the reconciliation process, when awareness from both Indigenous and non-Indigenous communities is at a crescendo. Joseph examines how Indigenous Peoples can return to self-government, self-determination, and self-reliance--and why doing so would result in a better country for every Canadian. He dissects the complex issues around the Indian Act, and demonstrates why learning about its cruel and irrevocable legacy is vital for the country to move toward true reconciliation.

A new perspective on religions and the environment emerges from this collection. The authors, a diverse group of indigenous and non-native scholars and environmental activists, address compelling and urgent questions facing indigenous communities as they struggle with threats to their own sovereignty, increased market and media globalization, and the conservation of endangered bioregions. Drawing attention to the pressures threatening indigenous peoples and ways of life, this volume describes modes of resistance and regeneration by which communities maintain a spiritual balance with larger cosmological forces while creatively accommodating current environmental, social, economic, and political changes.

Indigenous and non-Indigenous voices come together in this volume to discuss both the wounds of colonial history and the opportunities for decolonization, reconciliation, and hope in the relationship between the church and Indigenous peoples across the Americas. Scholars and pastoral leaders from Chile, Bolivia, Brazil, Mexico, the United States, and Canada, and Indigenous peoples of Mapuche, Chiquitano, Tzeltal Maya, Oglala Sioux, Mi’kmaw, and Anishinaabe-Ojibwe reflect on the possibility of constructing decolonial theology and pastoral praxis, and on the urgent need for transformation of church structures and old theology. The book opens new horizons for different ways of thinking and acting, and for the emergence of a truly intercultural theology.

This book examines the emotional engagements of both Indigenous and Non-Indigenous people with Indigenous history. The contributors are a mix of Indigenous and Non-Indigenous scholars, who in different ways examine how the past lives on in the present, as myth, memory, and history. Each chapter throws fresh light on an aspect of history-making by or about Indigenous people, such as the extent of massacres on the frontier, the myth of Aboriginal male idleness, the controversy over Flynn of the Inland, the meaning of the Referendum of 1967, and the policy and practice of Indigenous child removal.

A new perspective on religions and the environment emerges from this collection. The authors, a diverse group of indigenous and non-native scholars and environmental activists, address compelling and urgent questions facing indigenous communities as they struggle with threats to their own sovereignty, increased market and media globalization, and the conservation of endangered bioregions. Drawing attention to the pressures threatening indigenous peoples and ways of life, this volume describes modes of resistance and regeneration by which communities maintain a spiritual balance with larger cosmological forces while creatively accommodating current environmental, social, economic, and political changes.

This book offers a concise, useful introduction to the indigenous visual expressions created in the Americas, Africa and Asia. It emphasizes the idea that Non-Western cultures have history, that known events occurred, important people lived, and that the arts changed through time. A global perspective on art covers Andean, Mesoamerican, Native American, African, Indian, Chinese and Japanese art, with additional coverage of expressions in Southeast Asia and The Pacific Islands. For those who appreciate visual expressions and the language of art—especially as it pertains to key areas of Non-Western cultures.

The volume deals with the history of the concept of Arya and Aryans in East and West, with the linguistic, textual and archaeological evidence in South Asia and beyond. The terms Aryan and Non-Aryan, corresponding to Sanskrit arya and anarya, can readily be shown that among the literary traditions indigenous to South Asia have always evoked strong responses, both positive and negative, as they continue to do even today; but it can also be shown that while they designate a boundary that is in some sense an ethnic one in the Veda, in other literatures the distinction has a religious or moral character. There have been reconsiderations and reinterpretations of the terms within and outside of the academy. There is on the one hand the established view of a migration of Aryans into South Asia; on the other hand there are new voices calling the whole endeavour fanciful, motivated by colonialism, Orientalism, nationalism, or something else. What is startling is that the criticism of the status quo comes from completely different directions.

As with other areas of education, the knowledge base that has developed around adult learning and education has been firmly lodged in Western values and culture. But we need only look beyond our borders as well as to our own indigenous Native Americans to find major systems of thought and beliefs embedded in entirely different cultural values. Chapters on Native American indigenous knowledge, Confucianism, Hinduism, Islam, Buddhism, Maori, Latin American perspectives, and African indigenous knowledge will acquaint readers with alternative understandings of learning and lead, it is hoped, to a more holistic understanding of adult learning.