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Journal articles on the topic 'Indigenous feminist theory'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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1

Conway, Janet M. "Popular Feminism: Considering a Concept in Feminist Politics and Theory." Latin American Perspectives 48, no. 4 (2021): 25–48. http://dx.doi.org/10.1177/0094582x211013008.

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An analysis of popular feminism as a category in Latin American feminist studies from its origins in the 1980s and its disappearance in the 1990s to its resurgence in the present through the protagonism of the World March of Women, asks what is at stake in this contemporary claim to popular feminism in relation to the multiplication of feminisms. The contemporary use of the concept specifies a feminist praxis that is contentious, materialist, and counterhegemonic in permanently unsettled relations both with other feminisms and mixed-gender movements on the left. Despite converging agendas for
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2

Snyder, Emily. "Indigenous Feminist Legal Theory." Canadian Journal of Women and the Law 26, no. 2 (2014): 365–401. http://dx.doi.org/10.3138/cjwl.26.2.07.

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Dulfano, Isabel. "Knowing the other/other ways of knowing: Indigenous feminism, testimonial, and anti-globalization street discourse." Arts and Humanities in Higher Education 16, no. 1 (2016): 82–96. http://dx.doi.org/10.1177/1474022216633883.

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In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the vo
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Mohammed, Patricia. "Towards Indigenous Feminist Theorizing in the Caribbean." Feminist Review 59, no. 1 (1998): 6–33. http://dx.doi.org/10.1080/014177898339433.

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This attempt to develop an indigenous reading of feminism as both activism and discourse in the Caribbean is informed by my own preoccupation with the limits of contemporary postmodern feminist theorizing in terms of its accessibility, as well as application to understanding the specificity of a region. I, for instance, cannot speak for or in the manner of a white middle-class academic in Britain, or a black North American feminist, as much as we share similarities which go beyond the society, and which are fuelled by our commitment to gender equality. At the same time, our conversations are i
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5

Figueroa, Yomaira. "After the Hurricane: Afro-Latina Decolonial Feminisms and Destierro." Hypatia 35, no. 1 (2020): 220–29. http://dx.doi.org/10.1017/hyp.2019.12.

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The first version of this piece was written for the opening panel of the 2017 Conference of the Association for Feminist Ethics and Social Theory (FEAST) in Florida. The panel, “Decolonial Feminism: Theories and Praxis,” offered the opportunity for Black and Latinx feminist philosophers and decolonial scholars to consider their arrival to decolonial feminisms, their various points of emergence, and the utility of decolonial politics for liberation movements and organizing. I was prepared to discuss some genealogies of US Latina decolonial feminisms with a focus on the relationship of decolonia
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Booth, Marilyn. "Zaynab Fawwāz’s Feminist Locutions." Journal of Arabic Literature 52, no. 1-2 (2021): 37–67. http://dx.doi.org/10.1163/1570064x-12341419.

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Abstract Lebanese-Egyptian Zaynab Fawwāz (ca. 1850-1914) was an unusual presence in 1890s Egypt: an immigrant from Shīʿī south Lebanon, without major family support, she created an intellectual place for herself in the Cairo press, generating a forthright voice on women’s needs as distinct from “the nation’s.” Like most Arabophone writers on “the Woman Question,” Fawwāz addressed girls’ education, but she focused less on domestic training than on work and income, gender-defined dependency, and exploitation. She highlighted gender-prejudiced uses of religious knowledge to further masculine priv
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Ardill, Allan. "Australian Sovereignty, Indigenous Standpoint Theory and Feminist Standpoint Theory." Griffith Law Review 22, no. 2 (2013): 315–43. http://dx.doi.org/10.1080/10383441.2013.10854778.

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8

Mojab, Shahrzad. "Theorizing the Politics of ‘Islamic Feminism’." Feminist Review 69, no. 1 (2001): 124–46. http://dx.doi.org/10.1080/01417780110070157.

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This article examines developments in ‘Islamic feminism’, and offers a critique of feminist theories, which construct it as an authentic and indigenous emancipatory alternative to secular feminisms. Focusing on Iranian theocracy, I argue that the Islamization of gender relations has created an oppressive patriarchy that cannot be replaced through legal reforms. While many women in Iran resist this religious and patriarchal regime, and an increasing number of Iranian intellectuals and activists, including Islamists, call for the separation of state and religion, feminists of a cultural relativi
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9

Barker, Joanne. "Confluence: Water as an Analytic of Indigenous Feminisms." American Indian Culture and Research Journal 43, no. 3 (2019): 1–40. http://dx.doi.org/10.17953/aicrj.43.3.barker.

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This article intends an orientation of readers to critical Indigenous feminist politics through a theorizing of and engagement with water as an analytic. To do so, it focuses on two solidifications of Indigenous feminist politics in the United States and Canada. The first concerns theory and method: What informs and distinguishes the articulation of a critical Indigenous feminist politics, with/from other feminisms? What difference does water make within that articulation? The second involves the junctures of the Flint water crisis and the #NODAPL action at Standing Rock: How did water bring p
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10

Peng, Niya, Tianyuan Yu, and Albert Mills. "Feminist thinking in late seventh-century China." Equality, Diversity and Inclusion: An International Journal 34, no. 1 (2015): 67–83. http://dx.doi.org/10.1108/edi-12-2012-0112.

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Purpose – The purpose of this paper is to offer novel insights into: knowledge of proto-feminism through description and analysis of the rule of the seventh century female Emperor Wu Zetian; postcolonial theory by revealing the existence and proto-feminist activities of a non-western female leader; and the literature on gender and invisibility through a study of a leading figure that is relatively unknown to western feminists and is even, in feminist terms, something of a neglected figure. Design/methodology/approach – In order to examine Wu’s proto-feminist practices as recorded in historical
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11

John, Kelsey Dayle, and Kimberly Williams Brown. "Settler/Colonial Violences: Black and Indigenous Coalition Possibilities through Intergroup Dialogue Methodology." American Indian Culture and Research Journal 43, no. 2 (2019): 135–56. http://dx.doi.org/10.17953/aicrj.43.2.john_brown.

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This essay collages theories (settler colonialism, transnational feminism, Black and Indigenous feminist thought, and critical theory) for the purpose of dialoguing together through land-based Black and Indigenous solidarities. In our dialogue, we invite readers to think about how choosing theories and identifying intentions is a methodology of coalition. We demonstrate how this might materialize in three coalition possibilities: faith communities, neoslavery for dispossession and erasure, and reimagining borders.
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Namaste, Viviane. "Undoing Theory: The “Transgender Question” and the Epistemic Violence of Anglo-American Feminist Theory." Hypatia 24, no. 3 (2008): 11–32. http://dx.doi.org/10.1111/j.1527-2001.2009.01043.x.

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For nearly twenty years, Anglo-American feminist theory has posed its own epistemological questions by looking at the lives and bodies of transsexuals and transvestites. This paper examines the impact of such scholarship on improving the everyday lives of the people central to such feminist argumentation. Drawing on indigenous scholarship and activisms, I conclude with a consideration of some central principles necessary to engage in feminist research and theory—to involve marginal people in the production of knowledge and to transform the knowledge-production process itself.
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Tremblay, Jean-Thomas. "Feminist Breathing." differences 30, no. 3 (2019): 92–117. http://dx.doi.org/10.1215/10407391-7974016.

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This essay traces an aesthetic genealogy of feminist breathing since the 1970s. Deviating from declension narratives that locate in that decade the end of breathing as a means of feminist socialization and politicization, this essay argues that indigenous and black feminisms have continuously relied on respiratory rituals as tactics or strategies for living through the foreclosure of political presents and futures. Case studies on Linda Hogan’s ceremonial poetry and Toni Cade Bambara’s fiction on healing expose the tensions that have animated a feminist breathing premised on the management of
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14

Bacigalupo, Ana Mariella. "Rethinking Identity and Feminism: Contributions of Mapuche Women and Machi from Southern Chile." Hypatia 18, no. 2 (2003): 32–57. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00800.x.

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I analyze how machi discourse and practice of gender and identity contribute to feminist debates about gendered indigenous Others, and the effects that Western notions of Self and Other and feminist rhetoric have on Mapuche women and machi: people who heal with herbal remedies and the help of spirits. Machi juggling of different worlds offers a particular understanding of the way identity and gender are constituted and of the relationship between Self and Other, theory and practice, subject and object, feminism and Womanism.
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Dian Million. "Felt Theory: An Indigenous Feminist Approach to Affect and History." Wicazo Sa Review 24, no. 2 (2009): 53–76. http://dx.doi.org/10.1353/wic.0.0043.

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16

McLeer, Anne. "Saving the Victim: Recuperating the Language of the Victim and Reassessing Global Feminism." Hypatia 13, no. 1 (1998): 41–55. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01351.x.

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This paper reconsiders the use of the term “victim” in feminist theory to attempt to find common ground for the intersection and interconnection of Western and indigenous feminisms. The role of the victim in the discourse of victimology, a branch of criminology, is assessed and applied to the work of Rajeswari Sunder Rajan and Lata Mani who both examine the construction of women's subjectivity in the practice of “sati” in India.
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17

Maxwell, December, and Sarah Robinson. "Safety for American Indian Women." Advances in Social Work 19, no. 1 (2020): 181–200. http://dx.doi.org/10.18060/22608.

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American Indian/Native American (AI/NA) women are disproportionately affected by intimate partner violence (IPV). The Violence Against Women Reauthorization Act (VAWA) of 2013 included new provisions under the Title IX Safety for Indian Women. This act created funding for the implementation of modern criminal justice structures allowing tribal governments to prosecute non-Indian perpetrators. Although this piece of legislation is meant to address the high prevalence of gender-based violence perpetrated against AI/NA women, it has not been analyzed using indigenous or feminist perspectives. A p
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18

Pictou, Sherry. "Decolonizing Decolonization: An Indigenous Feminist Perspective on the Recognition and Rights Framework." South Atlantic Quarterly 119, no. 2 (2020): 371–91. http://dx.doi.org/10.1215/00382876-8177809.

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The “Recognition and Implementation of Indigenous Rights Framework,” announced in 2018 by the federal government was originally hailed as a process for decolonization. Though the framework was withdrawn in December 2018, several policy and legislative initiatives give every indication that the framework is moving forward. In this regard, the paper seeks to open up a discussion about how decolonization is being conceptualized in the new Rights Framework from an Indigenous feminist perspective. I highlight tensions between patriarchy, neoliberalism, and contradictory concepts of decolonization t
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19

VARNEY, DENISE. "Identity Politics in Australian Context." Theatre Research International 37, no. 1 (2012): 71–73. http://dx.doi.org/10.1017/s0307883311000794.

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Identity mobilises feminist politics in Australia and shapes discursive and theatrical practices. Energised by the affirmative politics of hope, celebration and unity, Australian feminism is also motivated by injustice, prejudice and loss, particularly among Indigenous women and minorities. During the 1970s, when feminist theatre opened up creative spaces on the margins of Australian theatre, women identified with each other on the basis of an unproblematized gender identity, a commitment to socialist collectivism and theatre as a mode of self-representation. The emphasis on shared experience,
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20

Hanson, Aubrey. "Joanne Barker, editor. Critically Sovereign: Indigenous Gender, Sexuality, and Feminist Studies." Seminar: A Journal of Germanic Studies 55, no. 4 (2019): 420–22. http://dx.doi.org/10.3138/seminar.55.4.rev003.

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21

Quinless, Jacqueline Marie, and Francis Adu-Febiri. "Decolonizing microfinance: An Indigenous feminist approach to transform macro-debit into micro-credit." International Sociology 34, no. 6 (2019): 739–61. http://dx.doi.org/10.1177/0268580919865103.

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Nancy Fraser’s theoretical critique of feminism’s unintended facilitation of neoliberal capitalism discusses the reproduction of poverty at the grassroots among Indigenous women. This article situates the discussion in gendered colonialism to show the ways that microfinance is actually a form of structured colonization and gender oppression. The authors argue that neither the emerging literature on microfinance nor Nancy Fraser’s theory provides Indigenous women a practical way out of the existing oppressive structures of microfinance practice. Rather, they suggest that these ideas are better
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22

Kinder, Jordan B. "Solar Infrastructure as Media of Resistance, or, Indigenous Solarities against Settler Colonialism." South Atlantic Quarterly 120, no. 1 (2021): 63–76. http://dx.doi.org/10.1215/00382876-8795718.

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The ongoing history of setter colonialism is inextricable from the infrastructures of energy and extraction that provide its material foundation. Addressing this inextricable relationship, this article explores how Indigenous solarities in Canada resist extractivism and generate conditions for just energy futures beyond settler colonialism through emergent solar infrastructures. Developing a preliminary theory of Indigenous solarities, this article anchors the author’s observations to Lubicon Cree energy justice activist Melina Laboucan-Massimo’s Sacred Earth Solar initiative and its two compl
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23

Lange, Lynda. "Burnt Offerings to Rationality: A Feminist Reading of the Construction of Indigenous Peoples in Enrique Dussel's Theory of Modernity." Hypatia 13, no. 3 (1998): 132–45. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01374.x.

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The philosopher Enrique Dussel offers a critical analysis of European construction of indigenous peoples which he calls “transmodern.” His theory is especially relevant to feminist and other concerns about the potential disabling effects of postmodern approaches for political action and the development of theory. Dussel divides modernity into two concurrent paradigms. Reflection on them suggests that modernism and postmodernism should not be too strongly distinguished. In conclusion, his approach is compared with that of Mohanty.
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Clark, Treena, Shannan Dodson, Nancia Guivarra, and Yatu Widders Hunt. "“We’re not treated equally as Indigenous people or as women”: The perspectives and experiences of Indigenous women in Australian public relations." Public Relations Inquiry 10, no. 2 (2021): 163–83. http://dx.doi.org/10.1177/2046147x211005358.

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This paper argues that the public relations sphere needs to have better understanding and more representation and acknowledgment of Indigenous women’s contemporary experiences and contributions. Indigenous Australian women experience multiple oppressions, such as Eurocentric and patriarchal control and, within the broader areas of Indigenous, women’s, and feminist public relations scholarship, their voices are largely absent. To address these issues, this paper, based on Indigenous women’s standpoint theory and an Indigenous yarning method, presents the narratives of five Aboriginal and Torres
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Chilisa, Bagele, and Gabo Ntseane. "Resisting dominant discourses: implications of indigenous, African feminist theory and methods for gender and education research." Gender and Education 22, no. 6 (2010): 617–32. http://dx.doi.org/10.1080/09540253.2010.519578.

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Cvetkovich, Ann. "“It Feels Right to Me”." Feminist Media Histories 7, no. 2 (2021): 30–64. http://dx.doi.org/10.1525/fmh.2021.7.2.30.

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Focusing in particular on how affect theory has been informed by art practice, this article develops the concept of the “sovereignty of the senses” through queer and feminist installation projects by Rachael Shannon and Zoe Leonard, as well as Alison Bechdel’s account of retreat from the social in her graphic narrative memoir Are You My Mother? (2012). Aiming to articulate notions of sovereignty, democracy, and freedom in affective and sensory terms, it conceives of sovereignty as an embodied practice and something that must be learned and experienced collectively over time rather than a fixed
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Suzack, Cheryl. "Indigenous Women and Transnational Feminist Struggle: Theorizing the Politics of Compromise and Care." CR: The New Centennial Review 10, no. 1 (2010): 179–93. http://dx.doi.org/10.1353/ncr.2010.0031.

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Makaudze, Godwin. "Motherhood in Children’s Drama: Selected Cases from Collections on Shona Children’s Literature." Mousaion: South African Journal of Information Studies 35, no. 2 (2018): 114–28. http://dx.doi.org/10.25159/0027-2639/2894.

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Motherhood is a construct that is highly criticised especially by feminist scholarships for its alleged subordination, marginalisation and oppression of women. Motherhood as a position and its associated responsibilities are lamented and excoriated as the root causes of women’s disempowerment, docility and invisibility in society. Feminists also conceive motherhood as a position of the feminine that has little influence and is fraught with physical and emotional weaknesses. Using Africana womanist literary theory, this paper is an analysis of motherhood as conceived and conveyed through sele
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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.

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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist time
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Moura-Kocoglu, Michaela. "Decolonizing Gender Roles in Pacific Women’s Writing: Indigenous Feminist Theories and the Reconceptualization of Women’s Authority." Contemporary Women's Writing 11, no. 2 (2017): 239–58. http://dx.doi.org/10.1093/cwwrit/vpx015.

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31

Kollin, Susan. "Uncertain Wests: Kelly Reichardt, Settler Sensibilities, and the Challenges of Feminist Filmmaking." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 7–20. http://dx.doi.org/10.1515/zaa-2020-0003.

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AbstractDirector Kelly Reichardt has been celebrated as an independent filmmaker who takes risks in developing complicated and often fraught storylines, especially for her female characters. In Meek’s Cutoff (2010), she uses the aesthetics of slow cinema to show details frequently overlooked in the Western. In doing so, the film lays bare the violence of the settler-colonial West, highlighting the underside of European-American dreams of progress and prosperity. Addressing settler women’s investments in nation-building projects, the film traces how their commitments to Whiteness helped underwr
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Lange, Lynda. "Burnt Offerings to Rationality: A Feminist Reading of the Construction of Indigenous Peoples in Enrique Dussel's Theory of Modernity." Hypatia: A Journal of Feminist Philosophy 13, no. 3 (1998): 132–45. http://dx.doi.org/10.2979/hyp.1998.13.3.132.

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Cordis, Shanya. "Settler Unfreedoms." American Indian Culture and Research Journal 43, no. 2 (2019): 9–23. http://dx.doi.org/10.17953/aicrj.43.2.cordis.

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This essay troubles the theoretical impasses wrought by overdetermined framings of settler colonial theory in order to understand the relationship between blackness and indigeneity. While the framework disrupts Native erasure, the language of “incommensurability” that is increasingly deployed to make sense of the particularity of blackness and indigeneity extends settler logics, or what I refer to as “settler unfreedoms.” Drawing on Black and Indigenous feminist praxis of embodied truth telling, this essay examines how the unknowable and illegible terrains of Black political subjectivities con
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Hatzaw, Ciin Sian Siam. "Reading Esther as a Postcolonial Feminist Icon for Asian Women in Diaspora." Open Theology 7, no. 1 (2021): 001–34. http://dx.doi.org/10.1515/opth-2020-0144.

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Abstract The book of Esther has been the subject of a wealth of scholarship which has, at times, presented Esther’s character as antifeminist. Through the framework of postcolonial and feminist theory, this article interprets Esther in light of her marginalised identity. Her position as a Jewish woman in diaspora who must hide her ethnicity and assimilate into Persian culture reveals parallels to contemporary Asian women in Western diaspora, due to perpetuated stereotypes of passiveness and submission, and the model minority myth associated with Asian immigration. Esther’s sexualisation reveal
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Lange, Elizabeth A. "Transforming Transformative Education Through Ontologies of Relationality." Journal of Transformative Education 16, no. 4 (2018): 280–301. http://dx.doi.org/10.1177/1541344618786452.

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It has been charged that transformative learning theory is stagnating; however, theoretical insights from relational ontologies offer significant possibilities for revitalizing the field. Quantum physics has led to a deep revision in our understanding of the universe moving away from the materialism and mechanism of classical physics. Some scientists observe that this shifting view of reality is catalyzing a profound cultural transformation. They have also noted significant intersections between the New Science and North American Indigenous philosophies as well as Eastern mysticism, all relati
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Fletcher, Isabel, and Adele E. Clarke. "Imagining Alternative and Better Worlds: Isabel Fletcher Talks with Adele E. Clarke." Engaging Science, Technology, and Society 4 (July 12, 2018): 222. http://dx.doi.org/10.17351/ests2018.216.

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In this interview, Adele Clarke and Isabel Fletcher discuss the different routes that led Clarke to science and technology studies (STS), the field’s increasing engagement with biomedical topics, and her perspectives on its character today. Clarke describes how women’s health activism and teaching feminist critiques of bioscience/biomedicine led her to participate in academic networks now known as feminist STS and trans-national reproduction studies. She reflects on the importance of inter-/trans-disciplinary collaboration in her work, but also raises concerns that the rapid expansion of the f
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Kozhisseri, Deepa, and Sudhir Chella Rajan. "Unfolding nomadism? A feminist political ecology of sedentarization in the Attappady Hills, Kerala." Journal of Political Ecology 27, no. 1 (2020): 939–60. http://dx.doi.org/10.2458/v27i1.23600.

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The landscape of the Attappady Hills in the Nilgiri range of Kerala, South India, is home to several Adivasis or indigenous peoples and settler communities, and has had intermittent cycles of agrarian crisis and sufficiency, according to colonial accounts from the early 20th century. Since the 1970s, rapid sedentarization of hunting-gathering communities, expanding capitalist markets, conservation projects, and sizable development interventions have contributed to agrarian and nutritional distress. There is a simultaneous process of adopting capitalist market forms and holding on to communal s
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C., Ogbonna, Chidiebere, Margaret, Lokawua, and Roseann, Mwaniki. "Child Marriage Practices: A “Cultural Siege” Against Girls in the Indigenous Communities in Northern Uganda." Advances in Social Science and Culture 3, no. 3 (2021): p1. http://dx.doi.org/10.22158/assc.v3n3p1.

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The study examined the impact of child marriage on the education attainment and welfare of girls in Northern Uganda. Two indigenous communities, Tepeth and Matheniko were used as case study. The study employed case study design, while qualitative approach (face-to-face interview) was used in data collection. 25 key informants participated in the study that includes 15 female and 10 male. The study was guided by the Radical Feminist Theory. The theory, argues that patriarchy is the primary cause of women oppression because partriachy gives men advantage over women in the society and puts men in
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Haines, Christian P., and Peter Hitchcock. "Introduction." Minnesota review 2019, no. 93 (2019): 55–61. http://dx.doi.org/10.1215/00265667-7737241.

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This article introduces the dossier “Is There a Place for the Commons?” by briefly explaining the concepts of the common (no s) and the commons (with an s) in terms of their philosophical, political, social, and historical trajectories. It examines the tension between the universalizing aspiration of the common as a political project and the particular social situations of the commons. It emphasizes the commons as praxis, that is, as a practice that takes place in the world without being reducible to place. In doing so, it also considers the vexed relationship between the commons and state sov
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Elbert, Monika. "Haunting Transcendentalist Landscapes: EcoGothic Politics in Margaret Fuller’s Summer on the Lakes." Text Matters, no. 6 (November 23, 2016): 53–73. http://dx.doi.org/10.1515/texmat-2016-0004.

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In this essay, the reminiscences of Margaret Fuller, feminist activist and member of the American Transcendentalist movement, from her journey to the Great Lakes region, entitled Summer on the Lakes (1844), are considered in the light of EcoGothic considerations. The essay shows how Fuller’s journey disillusioned her about progress and led to abandoning the serene vision of nature and landscapes reflected in the works of Transcendentalists. The destruction of nature and landscape verging on an ecological catastrophe is presented by Fuller in the perspective of the Gothic, as a price for the te
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Townsend, Dina Lupin. "Silencing, consultation and indigenous descriptions of the world." Journal of Human Rights and the Environment 10, no. 2 (2019): 193–214. http://dx.doi.org/10.4337/jhre.2019.02.03.

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The Inter-American Court and Commission of Human Rights, following the approach in key international human rights texts, have emphasized the importance of procedural rights in the protection of indigenous rights to territory and to cultural identity. In particular, the Court and Commission have focused on rights to consultation in a range of cases in which indigenous peoples have challenged mining, logging and other extractive activities on their territories. Consultation processes are often expected to serve a wide range of purposes in the protection of indigenous rights and interests in terr
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Luker, Trish. "White Mother to a Dark Race." International Journal of Critical Indigenous Studies 3, no. 1 (2010): 51–53. http://dx.doi.org/10.5204/ijcis.v3i1.58.

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Historical accounts of the removal of Aboriginal children from their families and communities in Australia under colonial assimilation policies have proliferated over recent decades. Within the field, white feminist historiography has involved investigations of the function of gender, domestic space and intimate relations in the colonial enterprise. In this, it has often placed the problematic trope of the maternal as 'a central model of historical identity' (Moore 2000, 95). While similar histories exist in other settler-colonial nations, notably the United States and Canada, there has been r
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Gallegos, Sergio, and Carol Quinn. "Epistemic Injustice and Resistance in the Chiapas Highlands: The Zapatista Case." Hypatia 32, no. 2 (2017): 247–62. http://dx.doi.org/10.1111/hypa.12315.

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Though Indigenous women in Mexico have traditionally exhibited some of the highest levels of maternal mortality in the country—a fact that some authors have argued was an important reason to explain the EZLN uprising in 1994—there is some evidence that the rate of maternal mortality has fallen in Zapatista communities in the Chiapas Highlands in the last two decades, and that other health indicators have improved. In this article, we offer an account of the modest success that Zapatista communities have achieved in improving their health levels. In particular, we argue that Zapatista women hav
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Wilkin, Alice, and Pranee Liamputtong. "The photovoice method: researching the experiences of Aboriginal health workers through photographs." Australian Journal of Primary Health 16, no. 3 (2010): 231. http://dx.doi.org/10.1071/py09071.

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This paper discusses the methodological framework and perspectives that were used in a larger study aiming at examining the experience of working life among female Aboriginal health care workers. Currently, the voice of Aboriginal women who work in the Australian health system has not received much attention. In comparison to other occupations and backgrounds, there is virtually no literature on Aboriginal woman health care workers despite 15% of health care and social service industry employees in Australia being Aboriginal. In this study, we selected female participants because of the fact t
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Madhavan, Anugraha, and Sharmila Narayana. "Violation of Land as Violation of Feminine Space: An Ecofeminist Reading of Mother Forest and Mayilamma." Tattva Journal of Philosophy 12, no. 2 (2021): 13–32. http://dx.doi.org/10.12726/tjp.24.2.

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Agarwal, B. (1992). The gender and environment debate: Lessons from India. Feminist Studies, 18(1), 119-158. https:// doi.org/ 10.2307/ 3178217.
 Althuser, L. (1971). Ideology and ideological state apparatuses
 (Notes toward an investigation). Lenin and philosophy, and other essays (B.Brewster, Trans.). Monthly Review Press, 1971.
 Basha, C. (2017). Tribal land alienation: A sociological analysis. International Journal of Advanced Educational Research, 2(3), 78–81. http:// www.educationjournal.org/archives/2017/vol2/issue3.
 Berman, T. (1993). Towards an integrative ecofemi
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Gomez, Abel. "(Re)writing, (Re)righting, (Re)riteing Hupa Womanhood." Bulletin for the Study of Religion 47, no. 3-4 (2019): 28–30. http://dx.doi.org/10.1558/bsor.37432.

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In We Are Dancing For You, Risling Baldy explores the meaning and process of the revival of the Ch'ilwa:l, the Flower Dance, a coming-of-age ceremony for women of her tribe. The text opens with an epigraph from Lois Risling, a Hupa medicine woman and the author's mother, "The Flower Dance is a dance that I wish all young women could have. . . .[This dance] does heal. That kind of intensive trauma where women have been abused and mutilated both spiritually and emotionally and physically." (ix). These words offer a sense of what is at stake in this text. As Risling Baldy explains, Native women i
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Manathunga, Catherine. "Decolonising the curriculum: Southern interrogations of time, place and knowledge." Scholarship of Teaching and Learning in the South 2, no. 1 (2018): 95. http://dx.doi.org/10.36615/sotls.v2i1.23.

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Despite decades of postcolonial, Indigenous and feminist research, dominant Northern knowledge continues to claim universality across time and space in many academic disciplines and continues to ignore geopolitical power struggles over knowledge. This has taken on a particular urgency in South Africa since the #RhodesMustFall and #FeesMustFall student campaigns beginning in 2015. The international Scholarship of Teaching and Learning (SOTL) field has only begun to grapple with the implications of Southern theory for teaching and learning. In this article, I focus on Southern interrogations abo
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Mukherjee, Soumen. "AMMU’S MAN: RECONNOITERING THE MACHISMO OF VELUTHA IN THE GOD OF SMALL THINGS." Folia linguistica et litteraria XII, no. 34 (2021): 25–39. http://dx.doi.org/10.31902/fll.34.2021.2.

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Machismos, as is the instance with feminineness for women, are publically built gender profiles under which men are pigeonholed. The inferred affiliation between male bodies and machismos or masculinity presents us with an understanding of the sex/gender gap where ‘sex’ is seen as remaining a preeminence and ‘gender’ as a set of facets which are ancillary. New directions in feminist studies have begun to take up this issue of reconsidering or rediscovering masculinity, especially in the context of recent works of Literature. Arundhati Roy’s Man-booker award winning novel, The God of Small Thin
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Cohen, Cathy J. "DEVIANCE AS RESISTANCE: A New Research Agenda for the Study of Black Politics." Du Bois Review: Social Science Research on Race 1, no. 1 (2004): 27–45. http://dx.doi.org/10.1017/s1742058x04040044.

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This paper explores the possibility of constructing a field of investigation based in African American Studies and borrowing from queer theory and Black feminist analysis that is centered around the experiences of those who stand on the (out)side of state-sanctioned, normalized, White, middle- and upper-class, male heterosexuality. This would entail a paradigmatic shift in how scholars of Black politics and more broadly African American Studies think and write about those most vulnerable in Black communities—those thought to be morally wanting by both dominant society and other indigenous grou
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Channette Romero. "Toward an Indigenous Feminine Animation Aesthetic." Studies in American Indian Literatures 29, no. 1 (2017): 56. http://dx.doi.org/10.5250/studamerindilite.29.1.0056.

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