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1
McIntosh, Tracey, and Stan Coster. "Indigenous Insider Knowledge and Prison Identity." Counterfutures 3 (April 1, 2017): 69. http://dx.doi.org/10.26686/cf.v3i0.6418.
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 This article draws on the personal experiences and state documentation of Stan Coster (Ngāti Kahungungu) whose life has been characterised by different forms of state confinement, including over 25 years in prison serving both short and long lags. Through the use of the Official Information Act, Stan recovered state documentation on himself spanning over 40 years. Stan is not a research participant, but a full research collaborator and is engaged in all elements of this paper, so while not a writer he is both auteur and author of this piece. Stan’s story is his own and yet many of its features speak to a much broader collective experience. His prison identity and gang identity can be seen as being both informed and generated by state sponsored activity. By traversing the issues that pertain to the crisis of mass imprisonment, Māori disproportionality in the prison system, the contribution of the state to prison, and gang identity, we look at the possibilities of drawing on knowledge acquired under conditions of state constraint.
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Draxler, Bridget. "Designing Publicly Engaged First-Year Research Projects: Protest Art and Social Change." Prompt: A Journal of Academic Writing Assignments 5, no. 1 (2021): 7–14. http://dx.doi.org/10.31719/pjaw.v5i1.74.
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This research assignment invites students in a first-year writing preparation course to explore topics of social justice through protest art. The course is taught at a small, private liberal arts college in a course for “emerging writers.” I have taught this assignment at a predominantly White institution (PWI), in a course where the majority of students are Black, Indigenous, and people of color (BIPOC). Students choose a work of protest art from the campus library special collections, frame the social justice issue it addresses in a local context using local sources, and then write an essay that puts that research in conversation with their own story. Finally, linking public history to civic engagement, students create their own protest art as a community call to action. The multimodal, local, and personal nature of this writing assignment creates opportunities for students to see the connections between their emerging identities as writers and civic actors. This assignment can create space for students to use their multilingual identities to speak back to the structural inequality within our institution, developing confidence in their own voices to call for meaningful change.
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Scheidt, Deborah. "Katharine Susannah Prichard’s Coonardoo and Rachel de Queiroz’s The Year Fifteen: a settler colonial reading." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (2019): 87–114. http://dx.doi.org/10.5007/2175-8026.2019v72n1p87.
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Settler Colonial Studies is a theoretical approach being developed in Australia by Lorenzo Veracini (2010, 2015, 2016), inspired by Patrick Wolfe’s (1999, 2016) precursor theories. It proposes a differentiation between “colonialism” and “settler colonialism” based on the premise that the latter involves land dispossession and the literal or metaphorical disappearance of Indigenous Others, while the former is mainly concerned with the exploitation of Indigenous labour and resources. The fact that settlers “come to stay” is a crucial element in positing settler colonialism as “a structure”, whereas colonialism would be “an event” in the lives of the colonised Others. This paper adopts settler colonial theories to propose a comparative study of two modernist “social” novels by women writers in Australia and Brazil: Katharine Susannah Prichard’s Coonardoo (1929) and Rachel de Queiroz’s The Year Fifteen (1930). Both novels deal with exploitation, discrimination, racism and the dispossession of the Indigenous Other and their miscegenated descendants, from a non-Indigenous, i.e. “settler”, perspective. Elements that are crucial for settler colonialism, such as ambivalence, indigenisation and mechanisms of disavowal and transfer in several of their guises, are examined, compared and contrasted.
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Khairullin, R. Z., and R. Kh Sharyafetdinov. "Reflection of the traditions and mentality of the people in the national literature of the XX century." Science and School, no. 1, 2020 (2020): 11–19. http://dx.doi.org/10.31862/1819-463x-2020-1-11-19.
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The article deals with the reflection of life, traditions and customs of the native people in the national literature of the XX century in the general and creative work of the bilingual Nivkh writer V. M. Sangi in particular. It is noted that, along with the publication by V. Sangi, “The Epic of the Sakhalin Nivkh Settlement of the Bay of Black Earth” which is the only currently systematized consolidated text that incorporates the thousand-year history of the indigenous people of the North, attention to the depiction of elements of national culture and the disclosure of folk traditions is characteristic of all the literature of the peoples of the Russian Federation. Based on the Russian-language work of the Nivkh writer, who is characterized by the most vivid and deep reflection of the traditions and mentality of the peoples of the North, a comparative analysis of the revealed motives in national literature in general is carried out. Thus, the national outlook is characterized by initial environmental friendliness, a careful attitude of heroes to nature, a feeling of close connection with nature, a conscious rejection of aggressive intervention in nature, from violation of its laws and rhythms, self-identification as part of the natural world, which is also manifested in the desire to preserve the fragile nature of the circumpolar zone and to prevent a global eco-catastrophe.
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Punzalan, Ricardo L. "Gerald Vizenor. Native Provenance: The Betrayal of Cultural Creativity." RBM: A Journal of Rare Books, Manuscripts, and Cultural Heritage 20, no. 2 (2019): 121. http://dx.doi.org/10.5860/rbm.20.2.121.
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This is a critical moment for those who care for Native American and Indigenous archives. After much discussion, debate, and years of tireless advocacy, the Protocols for Native American Archival Materials has finally been endorsed by our leading professional organizations. The Association of College and Research Libraries, following the request of the Rare Books and Manuscript Section (RBMS), endorsed the Protocols in August 2019. In 2018, the Council of the Society of American Archivists unanimously endorsed the Protocols, accompanied by an apology for the many years of inaction. Following these endorsements, the next step for us is not only to continue its promotion and implementation, but also grow our understanding of what it means to be responsible stewards of items in our care. The Protocols articulate foundational concepts for our professional practice, including notions of cultural sensitivity and reciprocity. We can further expand our thinking and practice in this area by engaging with the works of prominent thinkers. Among these is Anishinaabe cultural theorist, writer, and scholar Gerald Vizenor’s most recent book, Native Provenance: The Betrayal of Cultural Creativity.
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Willemse, Hein. "The writing of Arthur Fula: modernity, language, place and religion." Tydskrif vir Letterkunde 55, no. 1 (2018): 54–69. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i1.3014.
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Arthur Fula's debut novel Jôhannie giet die beeld (Lit: Johannesburg moulds the graven image) was well received in the beginning of 1954 but has in recent years been largely forgotten. The novel was promoted as the first "by a Bantu in Afrikaans", a designation that differentiated him, a third language speaker, from the typical Afrikaans writer who was ordinarily a white, first language speaker. The novel registers, in the tradition of the ˜'Jim-comes-to Jo'burg novels', the migration of black characters to the urban areas with the persistent struggle between indigenous traditions and the presence of an unknown, even threatening Western modernity. In his second novel Met erbarming, O Here (With Compassion, Oh Lord, 1957) Fula made peace with the permanency of urban black Africans and their aspirations. This essay introduces the emergence of the autodidact Fula's authorship amidst a period of profound change and adaptation in South Africa during the 1950s, tracing his personal history, the circumstances of his writing and choice of language, and the reception of his debut novel.
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Padmore, Catherine, and Kelly Gardiner. "Writing Bennelong: The cultural impact of early Australian biofictions." Journal of Commonwealth Literature 55, no. 3 (2018): 433–48. http://dx.doi.org/10.1177/0021989418812004.
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In 1941 Ernestine Hill published My Love Must Wait, a biographical novel based on the life of navigator Matthew Flinders. In the same year, Eleanor Dark published The Timeless Land, imagining the arrival of European settlers in the Sydney region from the perspectives of multiple historical figures. In this article we examine how each author represents the important figure of Bennelong, a man of the Wangal people who was kidnapped by Governor Phillip and who later travelled to England with him. While both works can be criticized as essentialist, paternalist or racist, there are significant differences in the ways each author portrays him. We argue that Dark’s decision to narrate some of her novel from the point of view of Bennelong and other Indigenous people enabled different understandings of Australian history for both historians and fiction writers. Dark’s “imaginative leap”, as critic Tom Griffiths has termed it, catalysed a new way of thinking about the 1788 invasion and early decades of the colonization of Australia. The unfinished cultural work undertaken by these novels continues today, as demonstrated by subsequent Australian novels which revisit encounters between Indigenous inhabitants and European colonists, including Thomas Keneally’s The Chant of Jimmie Blacksmith (1972), Richard Flanagan’s Wanting (2008), and Rohan Wilson’s The Roving Party (2011). Like Dark, these authors situate parts of their novels within the consciousness of Indigenous figures from the historical record. We analyse the diverse challenges and possibilities presented by these literary heirs of Eleanor Dark.
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Ghosh, Kundan. "RELEVANCE OF INDIGENOUS KNOWLEDGE SYSTEM OF THE TRIBES OF ARUNACHAL PRADESH IN CORONA PANDEMIC – AN ANTHROPOLOGICAL APPROACH." International Journal of Research -GRANTHAALAYAH 8, no. 5 (2020): 241–45. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.204.
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Anthropology has always been interested in knowing different cultural aspects of different societies. Each culture has its ecological set up and historical background. The approach of cultural relativism has advocated the field workers to collect data out of field by preceding local people’s view point. Due to ongoing Covid-19 pandemic the whole country has been in lockdown since 24th of March, 2020 and when the author writes this article, it became 58 days lockdown and total confirmed case in India is 111601 (www.covid19india.org). Now we look at our study context i.e. Arunachal Pradesh. A 31-year man from Medo village in Lohit district of Arunachal Pradesh, was the first case of corona virus in state, who attended a congregation in Delhi’s Nizamuddin West. He is recovered on 16th April, 2020 and since then no other cases are notified in the state. So, automatically the question is raised what kind of strategies help the people of Arunachal Pradesh specially tribal people from spreading the virus in large scale.
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Shawanda, Gordon, and Cynthia Wesley-Esquimaux. "Voice of an Elder: Zhaawonde - Dawn of a New Day." First Peoples Child & Family Review 5, no. 1 (2020): 22–39. http://dx.doi.org/10.7202/1069059ar.
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This paper evolved, maybe ‘was birthed’ is an even better term given the circumstances, out of an engagement process that brought Gordon Shawanda and several university students together over an academic year. Gordon was invited to attend my Aboriginal Spirituality class at the University of Toronto in September 2009. He liked being there so much that he came each week, sitting through lectures, reading the materials, and participating with unerring grace in the many discussions over the entire year. We were all touched by his presence, his quiet dignity, and his deep interest in our academic learning and sharing experience. Gordon embodies what modern education is trying to get right, the bringing together of theory and practice, and the unveiling of the kind of humanity that can bring Indigenous Knowledge alive for all young people everywhere. Gordon was inspired by their enthusiastic receiving of his words to write down his story. This paper is his first real attempt to express the pain and healing he has experienced over his adulthood. I am honoured and humbled to (gently) edit this work for publication. This is a story that comes directly from the heart and soul of one man, but is the lived experience of many of our people who attended Indian Residential Schools in Canada. It is organized into four parts.
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Tarocco, Francesca. "Lost in translation? The Treatise on the Mahāyāna Awakening of Faith (Dasheng qixin lun) and its modern readings." Bulletin of the School of Oriental and African Studies 71, no. 2 (2008): 323–43. http://dx.doi.org/10.1017/s0041977x08000566.
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AbstractThe Treatise on the Mahāyāna Awakening of Faith, an indigenous Chinese composition written in the guise of an Indian Buddhist treatise, is one of the most influential texts in the history of East Asian Buddhism. Its outline of the doctrines of buddha nature (foxing), buddha bodies (foshen), and one mind (yixin), among others, served from the medieval period onwards as one of the main foundations of East Asian Buddhist thought and practice. The Treatise is putatively attributed to the Indian writer Aśvaghoṣa, and its current Chinese version was traditionally conceived of as a translation from an original Sanskrit text. In the course of the twentieth century, however, many important scholars of Buddhism have called into question the textual history of the Treatise. Even if the specific circumstances of its creation are still largely unknown, the view that the Treatise is an original Chinese composition (not necessarily written by a native Chinese) is now prevalent among scholars. Meanwhile, and for more than one hundred years, the text has also become a source of knowledge of Buddhism in the West thanks to a number of English translations. After examining the early textual history of the two existing versions of the text, this article will offer some examples of its modern appropriation by a novel group of readers and interpreters, an appropriation that took place during the first decades of the twentieth century amidst efforts to re-envision Chinese and East Asian Buddhist history and the place of Buddhism in modern society.
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Mo'e'hahne, Ho'esta, and Alex Trimble Young. "Indigenous Mobility and Settler State Transfer." Transfers 5, no. 3 (2015): 146–50. http://dx.doi.org/10.3167/trans.2015.050313.
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The Exiles, United States, 1961, Kent Mackenzie (producer, director, and writer), starring Yvonne Williams, Homer Nish, Tommy Reynolds, Rico Rodriguez, Clifford Ray Sam, Clydean Parker, and Mary Donahue. 2008 DVD release by Milestone Films.
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Pigoń, Anna. "Obraz gór w kobiecych narracjach o Tatrach do 1939 roku." Góry, Literatura, Kultura 13 (September 22, 2020): 217–28. http://dx.doi.org/10.19195/2084-4107.13.18.
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Women’s narratives from before 1939 constitute a small part of the entire literature dealing with the Tatras. Many of them have been forgotten owing to their limited artistic value as well as limited contribution to the development of literary culture in the Podhale region. An important and often dominant feature of women’s narratives concerning the Tatras is idealisation of the mountains.
 The article focuses on the idealistic image of the Tatras created by female writers before 1939. The basic research method adopted by the author is geocriticism, which provides for the creation of a typology of female writers based on their links to geographic space. In the case of Tatra narratives, the female writers can be divided into highland women (indigenous inhabitants), guests (women staying in the Podhale region temporarily) and residents (non-indigenous inhabitants).
 Each of these groups sees the Tatras slightly differently and idealises them in a slightly different manner. The way female writers see the mountains is sometimes uniquely escapist (which is associated with the treatment of Podhale as a land of childhood years and concerns mainly the indigenous inhabitants of the region); is connected with the category of stereotype, which stems from a common, superficial perception of the mountains (this, in turn, is the domain of guest writers); thirdly — idealisation is a form of a demand.The author of the article discusses the various groups of female writers and the idealising devices they use in their works. The works analysed by the author include those by Gea Dobrzańska, Aniela Gut-Stapińska, Zofia Urbanowska and Gabriela Zapolska.
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Hargreaves, Susan M. "Indigenous Written Sources for the History of Bonny." History in Africa 16 (1989): 185–96. http://dx.doi.org/10.2307/3171783.
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It is well known that indigenous contemporary written documentation exists for the precolonial and early colonial history of some of the coastal societies of South-Eastern Nigeria. The best known example is Old Calabar, for which there exists most notably the diary of Antera Duke, covering the years 1785-88, a document brought from Old Calabar to Britain already during the nineteenth century. More recently John Latham has discovered additional material of a similar character still preserved locally in Old Calabar, principally the Black Davis House Book (containing material dating from the 1830s onwards), the papers of Coco Bassey (including diaries covering the years 1878-89), and the papers of E. O. Offiong (comprising trade ledgers, court records, and letter books relating to the period 1885-1907). In the Niger Delta S. J. S. Cookey, for his biography of King Jaja of Opobo, was able to use contemporary documents in Jaja's own papers, including correspondence from the late 1860s onwards. In the case of the neighboring community of Bonny (from which Jaja seceded to found Opobo after a civil war in 1869), while earlier historians have alluded to the existence of indigenous written documentation, they have done so only in very general terms and without any indication of the quantity or nature of this material.
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Te Punga Somerville, Alice. "Indigenous Backstage Pass." International Journal of Critical Indigenous Studies 14, no. 1 (2021): 65–78. http://dx.doi.org/10.5204/ijcis.1718.
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In her poem "from turtle island to aotearoa," Anishinaabeg writer Kateri Akiwenzie-Damm writes about travelling to the other side of the world and finding ways to connect. For my part, I have taken the ‘reverse’ journey many times from Aotearoa to Turtle Island, and the poem has both nudged and nurtured my thinking about the promises and limits of Indigenous-Indigenous connections. In Indigenous Studies, we have made really important claims about the need to research our own people, and the limits of work conducted by outsiders. In this article, I reflect on the conundrum of being an Indigenous outsider in much of my current research project in which I, as a Māori scholar, engage the works of Māori writers alongside Indigenous writings from Australia, Fiji and Hawai'i. How does working in Indigenous Studies as a discipline shape my approach to researching others? Does being an Indigenous researcher give me a backstage pass?
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Graham, Marnie, and Uncle Lexodious Dadd. "Deep-colonising narratives and emotional labour: Indigenous tourism in a deeply-colonised place." Tourist Studies 21, no. 3 (2021): 444–63. http://dx.doi.org/10.1177/1468797620987688.
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Sydney is an Indigenous place – Indigenous Country – infused with Indigenous stories and lore/Law. Yet as the original site of British colonisation in 1788, Sydney today is also a deeply-colonised place. Long-held narratives of Sydney as a colonial city have worked hard to erasure Indigenous peoples’ presences and to silence Indigenous stories of this place (Rey and Harrison, 2018). In recent years, however, Indigenous-led tours on Country are emerging in the Greater Sydney region, whereby Indigenous guides share with visitors stories of place, history, culture, language and connection. We write together as Indigenous and non-Indigenous researchers, in conversation with four Indigenous tour operators in the Greater Sydney region to reflect on their experiences of conducting Indigenous tours in this Indigenous-yet-deeply-colonised place. We document the kinds of ‘deep-colonising’ (Rose, 1996) narratives and assumptions the operators encounter during their tours and within the tourism industry, and highlight how Indigenous tour operators facilitate many non-Indigenous peoples in taking their first steps towards meaningful interactions with Indigenous Sydney-siders. We conclude that Indigenous tour operators undertake incredibly complex, confronting and challenging emotional labours trying to change the pervasive and deep-colonising narratives and assumptions about Indigenous peoples in the Greater Sydney region. In a world where the histories of thousands of cities ‘lie in dispossession and genocide of Indigenous peoples’ (Porter, 2020: 15), we argue for further and careful analytical attention on Indigenous tourism encounters in Indigenous – yet deeply-colonised – places.
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Fergie, Doseena. "“I wonder what lies beyond that horizon?”." Australian Journal of Education 62, no. 3 (2018): 289–98. http://dx.doi.org/10.1177/0004944118798659.
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The horizon can mean many things to individuals. The author gives an account of those within her ‘sphere of influence’ who enabled her to stand on their broad shoulders to face the challenges and bask in the joys within the tertiary sector and, around the world. Having been raised in an atmosphere of colonisation where assimilation was the norm, the writer extrapolates her encounter with the education system to find her ‘true’ identity and place within the ‘system’. How does one transfer the learnings of living in ‘two worlds’ to a largely non-Indigenous student cohort? How can one remain true to oneself when writing a PhD thesis within a Western system? Finally, as a Churchill Fellowship recipient, the writer travelled the world to seek out how other Indigenous nations around the world have found ways to heal the wounds of colonisation. This writer has experienced the horizon as both a challenger and a nurturer of knowledge.
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Kruk-Buchowska, Zuzanna, and Jenny L. Davis. "Indigenous Social Movements in the Americas." Review of International American Studies 12, no. 1 (2019): 7–10. http://dx.doi.org/10.31261/rias.7775.
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The present text serves as an introduction to RIAS Vol. 12, Spring–Summer № 1 /2019, dedicated to Indigenous social movements in the Americas. It outlines the major areas of interest of the Contributors, explaining ways in which the issue explores selected cases of Indigenous resistance to oppressive forms of environmental, socio-economic, linguistic, and cultural colonialism. Looking at both multi-tribal and single-tribal contexts, the authors look at the Dakota Access Pipeline protests, the novels of Lakota/Anishinaabe writer Frances Washburn, the Two-Spirit movement in the U.S., and the Indigenous food sovereignty movement in the U.S. and Peru as sites of creative forms of decolonizing resistance, and analyze the material, discursive, and cultural strategies employed by the Indigenous activists, writers, and farmers involved.
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Saleh, Muhammad, Syukur Kholil, and Ahmad Tamrin Sikumbang. "Chinese Ethnic Communication Pattern in the Environment of Indigenous People in Lhokseumawe, Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 4 (2018): 114–23. http://dx.doi.org/10.33258/birci.v1i4.100.
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This paper entitled Chinese Ethnic Communication Pattern in the Environment of Indigenous People in Lhokseumawe, Indonesia. To be used as the basis for the formulation of the research problems written in this paper, namely: how is the communication pattern of LhokseumaweChinese ethnic in the indigenous people in Lhokseumawe. So that the writer can find the communication pattern of LhokseumaweChinese ethnic in the indindigenous people in Lhokseumawe, as the writing patron the writer uses the method in this study is a qualitative research method with the aim to explain the phenomenon deeply, through a phenomenological approach. The process of data collection techniques through observation, unstructured interviews, and documentation while data analysis techniques are carried out in three ways, data reduction, displaying data, and drawing conclusions. To strengthen this research is supported by three theories, namely the theory of Symbolic Interaction, Turgic Drama theory, and Goffman'sSelf Presentation. The results of this study indicate that, the communication pattern of LhokseumaweChinese ethnic in the indigenous people in Lhokseumawe is done by cultural adaptation. Chinese ethnic communities try to find sympathy for indigenous people by promoting symbolic interaction and identity manipulation.
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Caribou, Jeremie. "Born the Year after the Flood." South Atlantic Quarterly 118, no. 4 (2019): 921–27. http://dx.doi.org/10.1215/00382876-7825738.
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This essay reveals the true history of my people. It demonstrates our highly developed social, spiritual, and political governance structures. Our use of the water systems underscores the ecological integrity of sustainable development that we fostered for thousands of years. Yet, due to colonization and oppressive policies designed to destroy Indigenous identity, culture, and history, Indigenous knowledge and governing systems have been put in jeopardy. Colonial policies intended to dispossess and oppress First Nations by depriving us from Indigenous lands, controlling all aspects of our lives, which created dependence by limiting Indigenous peoples’ abilities to provide for themselves. Furthermore, these policies had no Indigenous input or representation and were designed to eradicate or eliminate Indigenous rights, titles, and the right to self-determination to easily gain access to Indigenous lands for development and industrialization, such as in the case of the massive hydroelectrical dams that continue to alienate my home community today.
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Blischak, Doreen M. "Thomas the Writer." Language, Speech, and Hearing Services in Schools 26, no. 1 (1995): 11–20. http://dx.doi.org/10.1044/0161-1461.2601.11.
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A case study is presented to describe the development of augmentative and alternative communication (AAC) and literacy skills by a 9-year-old child, Thomas, who has quadriplegic cerebral palsy and a central vision impairment. Thomas’s development and progress from birth to second grade is chronicled. Development and use of his AAC system also is described, along with activities for language and literacy development and his inclusion in a second grade classroom.
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BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.
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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.
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Coker, Mobolu. "Memory in Diaspora." in:cite journal 2 (June 26, 2019): 25–28. http://dx.doi.org/10.33137/incite.2.32825.
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The pieces that follow are my interpretation of the voices of two women (one fictional, one real) of Caribbean descent who, in response to certain traumatic incidents, are forced to confront their understandings of home. I chose to write from the perspective of these particular characters because their experiences mirror some of my own. My parents’ ethnic background (and my birthplace) is Nigeria. I came to Canada the year I turned seven, almost 15 years ago. While I have lived in Canada for most of my life, I still grapple with whether or not I consider it home. For the most part, this uncertainty has been driven by my experiences with various identity-based questions and the discourses that surround them. For example, what it means to be (perceived) Canadian vs. an immigrant, or what it means to be black vs. African (Nigerian). Questions such as “Where are you really from?” always remind me that “foreign” is a presumption that precedes me. Conversely, nativity has been ascribed to the White European population in a way that systematically marginalizes the history and perpetuates the violent erasure of Indigenous communities, a practice that persists to this day. I do not consider Canada my place of origin—a sentiment shared by many Canadians—yet those with a perceived sense of belonging have vastly different experiences from those who do not. I am fortunate enough to have been raised learning about and continuously engaging with my culture, but even that has had its limits. There is a certain tension, what I would call a double-sided alienation, that often comes with being a first-generation immigrant, particularly of a racialized background. For me, that means not feeling either Nigerian or Canadian“enough,” yet being significantly shaped and socialized by both societies. This is a tension I recognized and wanted to highlight in the stories of the two women mentioned above. Moreover, the continuity between my story and (my representation of) their stories is signified by the framework of memory I adopted in the pieces (i.e., “I had forgotten/I remember”), which is from an earlier poem I wrote about my own experience coming to terms with some of the ways my identity changed after moving to Canada.
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Exelby, Emma. "A letter to my year 11 reluctant writer." English in Education 53, no. 1 (2019): 47–48. http://dx.doi.org/10.1080/04250494.2018.1558555.
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Bjørhovde, Gerd. "Emily Carr: Border-crossing Canadian artist and writer." Nordlit, no. 33 (November 16, 2014): 171. http://dx.doi.org/10.7557/13.3178.
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Emily Carr<strong> </strong>(1871–1945) is today generally considered one of Canada’s greatest and most unique artists. However, her recognition was a long time coming, and it was only towards the end of her life that fame came her way. The article discusses the critical reception of Carr’s work both as a painter and writer, paying particular attention to her border-crossing strategies in her use of indigenous/First Nations art and culture in her own work. Furthermore, it looks at the development of Carr’s art and its connection to the construction of a Canadian national identity, or Canadian-ness, in the early twentieth century.
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Sethi, Rumina. "The Writer's Truth: Representation of Identities in Indian Fiction." Modern Asian Studies 31, no. 4 (1997): 951–65. http://dx.doi.org/10.1017/s0026749x00017212.
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It is widely believed that nationalism in India stemmed from European domination. Imperialism, for the first time, generated the sentiment of ‘nationhood’ that brought together people of diverse religions, languages, and lifestyles to demand home rule. The process involved cultural revivalism, yet retained strong ties with the inheritance of two centuries of foreign domination. The spur to the writing of cultural tracts was sharp and the attempt to rewrite the ‘true’ history of their country became the leading preoccupation of intellectuals. Consequently, indigenous histories of different kinds emerged over a period of years preceding independence and in the years after 1947. Different generic models were used in an attempt to replace the ‘inauthentic’ historical accounts compiled by Europeans, featuring instead themes or motifs of writing that emphasized an assertion of a culture which was comparable, if not superior, to that of their European peers. Correspondingly, historiography and fiction-writing depicted national heroes, full of deeds of valour and bravery, engaged in wresting their ‘nation’ from the aggressor by an emphasis on indigenous themes. Models of writing structured around the earlier epics, the use of local dialects, the emphasis on ancient rituals and practices, all went into the making of a ‘pure’ tradition.
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Dorries, Heather, and Sue Ruddick. "Between concept and context: reading Gilles Deleuze and Leanne Simpson in their in/commensurabilities." cultural geographies 25, no. 4 (2018): 619–35. http://dx.doi.org/10.1177/1474474018778576.
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After centuries of ignoring and discounting Indigenous epistemologies, geographers and other scholars rooted in Western intellectual traditions have recently displayed a new curiosity about the insights offered by Indigenous intellectual traditions. In this article, we reflect on the ethical challenges that accompany reading Indigenous philosophy as scholars trained primarily in the Western tradition. Reading a set of texts by Michi Saagiig Nishnaabeg writer Leanne Betasamosake Simpson and French philosopher Gilles Deleuze, we argue that reading practices can serve as either enactments or refusals of colonial relationships, and provide an account of the development of reading practices that seek to find meaning in the in/commensurablity of these texts, rather than by seeking only similarities or differences. Thus, we advocate for a political approach to reading Indigenous philosophy that respects the sovereignty of the text.
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Chiu, Kuei-fen. "The Production of Indigeneity: Contemporary Indigenous Literature in Taiwan and Trans-cultural Inheritance." China Quarterly 200 (December 2009): 1071–87. http://dx.doi.org/10.1017/s0305741009990634.
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AbstractThis study investigates the complicated interplay between indigenous and mainstream discourse in the production of Taiwanese indigeneity. Via the case study of Syaman Rapongan 夏曼藍波安, an indigenous writer in Taiwan known for his ethnographic portrayal of his tribal culture, I examine how the production of indigeneity in Taiwan involves not only inscription of resistance from indigenous people but also strategic exploitations of transnational legacies by different social groups as they struggle over the definition of indigeneity to formulate their own specific agendas. It is the contention of this article that the question of Taiwanese indigeneity is not just about indigenous self-representation, that is, claiming the subject position of the indigenous people and seeking to restore declining, oppressed indigenous cultural heritages. The study shows that we need to go beyond the familiar scheme of binary opposition to deal with the complexity of the question of indigeneity. The article ends with a re-theorization of the relationship between indigenous and new Taiwanese identity discourse in terms of Jacques Derrida's notion of “inheritance.”
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Bird, John R. E. "Settler Salvation and Indigenous Survival: George Copway’s Reconciliatory Vision, 1849–1851." London Journal of Canadian Studies 35, no. 1 (2020): 138–53. http://dx.doi.org/10.14324/111.444.ljcs.2020v35.007.
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From 1849 to 1851, Canada’s first international literary celebrity, the Mississauga writer Kahgegagahbowh, or George Copway, travelled the United States, Great Britain and Europe promoting his vision for the future of Indigenous peoples in the United States. Building on a theological critique of settler colonialism, he called for the creation of a new Indigenous territory west of the Mississippi led by a legislature made up of English-speaking Indigenous Christians. Copway believed that through the establishment of this territory he called Kahgega, European settlers would be able to atone for the sins committed against Indigenous North Americans, thus escaping the impending wrath of God. More importantly, believing that Indigenous peoples faced imminent extinction, he saw Kahgega as a permanent means of preserving his people and safeguarding their shrinking lands and political agency. Though Kahgega failed to impress the public, Copway’s vision offers a fascinating window into an early attempt at reconciling the Indigenous and non-Indigenous halves of North American society. Using the Truth and Reconciliation Commission of Canada’s definition of ‘reconciliation’, this article shows that past, often failed, Indigenous political visions reveal the complexities and tensions inherent in dialogue surrounding reconciliation.
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Ravenscroft, Alison. "Strange Weather: Indigenous Materialisms, New Materialism, and Colonialism." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 3 (2018): 353–70. http://dx.doi.org/10.1017/pli.2018.9.
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The essay looks at the challenges Australian Indigenous materialisms make to the Western concept of human and its relation to the inhuman, and it does this through reading the novels of Waanyi writer, critic, and activist Alexis Wright. In the Australian context, a highly productive knot is being tied between post-humanism and postcolonialism, such that the binary of “culture” and “nature” is understood in relation to another binary couple that sits snugly within “culture” and “nature,” and that is “colonizer” and “native.” The place of Indigenous-signed literary texts in critiques of Western materialisms cannot be underestimated. It is through the arts that most encounters between Indigenous and settler Australians take place. How non-Indigenous readers might approach these literary texts is a key ethical question with implications for new materialist and post-humanist projects.
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Oppelt, Kate. "How to Use Gipsy Children's Vernacular in the Kindergarten." Gifted Education International 9, no. 2 (1993): 111–13. http://dx.doi.org/10.1177/026142949300900210.
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This article describes a project based in Hungary which was intended to develop education that was relevant to the various indigenous cultures known as gipsy cultures. The writer emphasises the importance of understanding the culture and then basing education on the strength within the culture giving them recognition and worth.
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Muñoz-Diaz, Javier Alonso. "Indigenous-Inspired Authorial Figures and Networks of Rural-Urban Migrants in The Fox from Up Above and the Fox from Down Below (1971), by José María Arguedas." English Language Notes 58, no. 1 (2020): 75–91. http://dx.doi.org/10.1215/00138282-8237421.
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Abstract This article discusses the representation of Indigenous-inspired authorial figures in The Fox from Up Above and the Fox from Down Below, by José María Arguedas. In the context of the 1960s Latin American Boom, Arguedas’s novel includes a reflection on the professionalization of literary writing, as well as the impact of commodification on Indigenous migrants in Chimbote. This article draws parallels between the diarist Arguedas (who defines himself as a nonprofessional writer attached to Indigenous cultures), the fishing entrepreneur Braschi (a mythical figure and the begetter of Chimbote’s industrialization), and the networks of rural-urban migrants (which assimilate the “gringo” Maxwell, performer of Andean folklore). As a model for Indigenous-inspired authorial figures, this article suggests the importance of Arguedas’s articles about the mestizo retablista Joaquín Lopez Antay, who defended the artistic integrity of his craftwork against economic demands. On that note, the networks of rural-urban migrants negotiate their standing in the modernizing process with a strong and flexible Indigenous identity.
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Mauricio, Herika de Arruda, and Rafael da Silveira Moreira. "Oral health status of the ethnic group Xukuru from Ororubá: multilevel analysis." Revista Brasileira de Epidemiologia 17, no. 3 (2014): 787–800. http://dx.doi.org/10.1590/1809-4503201400030017.
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Objective: To analyse the oral health status of the indigenous people Xukuru from Ororubá aged 10 to 14 years old, in Pernambuco, Brazil. Method: A cross-sectional population-based study developed within the limits of the Indigenous Land Xukuru, from January to March 2010. Oral examinations were performed on a sample of 233 indigenous people. The software SPSS 13.0® was used for descriptive analysis. Later, in order to measure the effect of factors associated with the absence of caries, Poisson log-linear multilevel models were tested with the statistical software MLwiN 2.02®. Results: Oral examinations identified a DMFT Index average of 2.38 (± 2.62). Among all individuals examined, 26.61% were caries free. Multiple regression analysis revealed a negative association between the absence of caries and the variables: higher average of people per household in the villages, higher number of residents per household, older age, male sex, not knowing how to read and write, and very dissatisfied/dissatisfied with teeth/mouth. The variables higher income per capita, not sleeping due to dental problems, had never been to the dentist, no occurrence of toothache, and no need for dental treatment were positively associated with the absence of caries. Conclusion: The absence of caries is associated with contextual and individual factors of the indigenous people Xukuru from Ororubá, aged 10 to 14 years old.
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Cox, James H. "Tommy Orange Has Company." PMLA/Publications of the Modern Language Association of America 135, no. 3 (2020): 565–71. http://dx.doi.org/10.1632/pmla.2020.135.3.565.
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The recognizable formal structure of tommy orange's there there and its familiar revelations about indigenous american life, as much as the components distinguishing the novel from other Native-authored works that share its concerns, have propelled it to the center of conversations about contemporary Native literature. Yet the excitement about the arrival of a new, talented writer has obscured There There's roots in American Indian literary history, especially its affiliations with novels by other Native authors. As the numerous images of characters in mirrors and other reflective surfaces suggest, Orange establishes Indigenous people looking at Indigenous people, and Indigenous authors looking at Indigenous authors, as foundational to the novel's form. There There reflects the work of many other Native fiction writers, most prominently Sherman Alexie, but also James Welch, N. Scott Momaday, and David Treuer, among others. He evokes the formal features of many of Louise Erdrich's novels, too, but unlike Erdrich, Orange leaves readers with the overwhelming impression of irrevocably damaged Indigenous communities with dismal prospects for breaking cycles of violence and trauma.
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Shuchuan, Lee. "The Deconstruction and Transcendence in the Exploration of Identity of Taiwanese Indigenous Female Writer." Chinese Studies 64 (September 30, 2018): 69–83. http://dx.doi.org/10.14378/kacs.2018.64.64.4.
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Cramb, Susanna M., Gail Garvey, Patricia C. Valery, John D. Williamson, and Peter D. Baade. "The first year counts: cancer survival among Indigenous and non‐Indigenous Queenslanders, 1997–2006." Medical Journal of Australia 196, no. 4 (2012): 270–74. http://dx.doi.org/10.5694/mja11.11194.
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Stroganova, E. N. "TO THE 200TH ANNIVERSARY OF NADEZHDA DMITRIEVNA KHVOSHCHINSKAYA: ABOUT THE DATE OF THE WRITERS BIRTH." Culture and Text, no. 45 (2021): 113–20. http://dx.doi.org/10.37386/2305-4077-2021-2-113-120.
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The year of birth of the famous Russian writer of the second half of the XIX century Nadezhda Dmitrievna Khvoshchinskaya, who published her works under the nameV. Krestovskyj-pseudonym, is specified on the material of archival sources. The above information refutes the established opinion that the writer was born in 1824 or 1825 and allows us to say that 2021 is the year of the 200th anniversary of the writer. The author focuses on the question of the incorrect portrait representation of the writer in the 6th volume of the biographical dictionary «Russian Writers. 1800-1917».
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Tokshylykova, Gulnaz, Tolkyn Kalibekuly, and Gulmira Karimova. "THE REFLECTION OF FAMINE IN MODERN KAZAKH NOVELS." vol 5 issue 15 5, no. 15 (2019): 1474–82. http://dx.doi.org/10.18769/ijasos.592121.
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The interrelation of literature and the history of Kazakh people, we can say, go “hand in hand”. In the history of Kazakh people there are many events related to the capture of Kazakh youth in the royal army, “Goloshchekin's jute”, “Stalinist repressions”, “December events”. As a scientist and encyclopedist of the Kazakh steppe A. Margulan has mentioned that Kazakhstan has become a place where you can quickly multiply through various paths of aggression, deception, looking for a career in the periphery, wanted to adjust financial resources, and it was also a decent land. They led to the fact that on the Kazakh land “to deploy on a spacious steppe”, “to rob the Kyrgyz and bring a silk satin ribbon dress to their wives for their money.” At the same time, as last year, the government never did good for the Kazakh people. Delivery of the literature to the church through a thick historical truth is the result of an independent Kazakh literature. The article deals with the problem of famine in the Kazakh land due to the totalitarian regime. In modern Kazakh prose, a series of works have written the realities of the tragic years in the history of the country. This topic was widely covered in the genre of the novel, a novel of an independent Kazakh literature, in poetic works. At the same time, as a monument to the memory of the victims of the famine during the years of Nubet, it complements its story. The article discusses author’s thematic, ideological, artistic views on the topic of famine. In particular, Turysbek Sauketaev’s novel “Vulture's Winter”, Nagashybek Kapalbekuly’s “ The fume of ground oven ”, Nurdaulet Akysh’s “Merciless spring” and Jh. Shashtayuly’s “ The old man and horse ” were taken to the research object. The article focuses on the fact that the story on the topic of famine is the future memory in the personages’s mind, recalling the past. Awakening of memory in the mind is an literal approach that is actively used by most modern Kazakh prose writers. At the same time, all the works of this subject are proved by actual examples that the difficult moment of a person is in contact with the authors’ natural phenomena. Before dwelling on the tragedy of famine which millions of Kazakhs have done in the center, it is clear that the authors describe in more detail the picture of harsh nature and turn to the method of preliminary preparation of the reader. In this way, writers were able to give the atmosphere of that era. Although the language of the authors is easy to read, all narratives are sketched in accordance with reality. Each generation has to know the history of their native people, literary works of it. If we develop a personality through the patriotic spirit of the history of indigenous nations, this will be a reflection of their consciousness and future citizen who will defend the country and the land with national and civil dignity. Keywords: modern Kazakh novel, famine problem, national tragedy, jute, famine strike, awakening of consciousness.
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Kitchenham, Andrew. "Indigenous Learning Preferences and Interactive Technologies." Australian Journal of Indigenous Education 46, no. 1 (2016): 71–79. http://dx.doi.org/10.1017/jie.2016.12.
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This three-year research study examined the influence of interactive technologies on the math achievement of Indigenous students in Years 4, 5, 6 and 7 technology — equipped classrooms in a rural elementary school in British Columbia, Canada. Using a mixed-methods approach, the researcher conducted semistructured interviews and collected math achievement data (reported elsewhere) over a three-year span, and distributed a survey to the teachers in the second year of the study. All data sources revealed that interactive technologies such as SMARTBoards, student response systems and document cameras influence positively Indigenous students’ math achievement over a three-year period.
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Cucarella-Ramón, Vicent. "Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour." International Journal of English Studies 21, no. 1 (2021): 21–37. http://dx.doi.org/10.6018/ijes.437511.
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Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.
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Pravinchandra, Shital. "‘More than biological’: Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction." Medical Humanities 47, no. 2 (2021): 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
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This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
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Mustaidah, Mustaidah. "An Error Analysis of Using Plural Nouns in English Sentences” A Case Study of the Second Year Students of MA Al-Manar Tengaran in the Academic Year 2003/2004." Register Journal 2, no. 2 (2016): 145. http://dx.doi.org/10.18326/rgt.v2i2.145-160.
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By doing this research, the writer hopes that the results will be helpful to the English learner in order to be more careful in using plural nouns in English sentences. The subject of research is the second year students of MA Al- Manar Tengaran in the academic year 2003/2004.The writer uses random sampling by lottery method to get the sample of research. The writer analyses the data by making the observation of all collected data, Categorizing the data by giving codes for cash data, categorizing the data by giving codes for cash data, and interpreting data info substantive theory. The result of the study shows that there are dominant errors which are made by students of second years of MA Al- Manar to use plural nouns in English.Keywords: Plural; Random Sampling; Categorizing; Dominant; Error
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Yahya, Taufik, and Fauzi Syam. "RETHINKING THE ROLE OF INDIGENOUS LAW COMMUNITY IN MANAGING INDIGENOUS FOREST IN JAMBI PROVINCE." Jambe Law Journal 1, no. 1 (2018): 35–54. http://dx.doi.org/10.22437/home.v1i1.1.
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This paper examines the synchronization of legal regulations in forestry, green farming, and mining sectors along with their implementation regulations. The certainties of the existence of customary law community in Legal Acts No. 41 year 1999 concerning Forestry does not give certainties for customary law community in managing forest in Indonesia. Meanwhile, Legal Acts No. 6 year 2014 about Village stresses out that there is a specific acknowledgement about local customary village as a part of Customary Law Community. In the Legal Acts about Village, the establishment of Customary Law Community is strongly stated in provincial government regulations. This paradox has brought a bad consequence to customary forest that is managed by customary law communities in Jambi province.
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Yahya, Taufik, and Fauzi Syam. "RETHINKING THE ROLE OF INDIGENOUS LAW COMMUNITY IN MANAGING INDIGENOUS FOREST IN JAMBI PROVINCE." Jambe Law Journal 1, no. 1 (2018): 35–54. http://dx.doi.org/10.22437/jlj.1.1.35-54.
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This paper examines the synchronization of legal regulations in forestry, green farming, and mining sectors along with their implementation regulations. The certainties of the existence of customary law community in Legal Acts No. 41 year 1999 concerning Forestry does not give certainties for customary law community in managing forest in Indonesia. Meanwhile, Legal Acts No. 6 year 2014 about Village stresses out that there is a specific acknowledgement about local customary village as a part of Customary Law Community. In the Legal Acts about Village, the establishment of Customary Law Community is strongly stated in provincial government regulations. This paradox has brought a bad consequence to customary forest that is managed by customary law communities in Jambi province.
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Medina, Widman, Anna-Karin Hurtig, Miguel San Sebastián, Edy Quizhpe, and Cristian Romero. "Dental caries in 6-12-year-old indigenous and non-indigenous schoolchildren in the Amazon basin of Ecuador." Brazilian Dental Journal 19, no. 1 (2008): 83–86. http://dx.doi.org/10.1590/s0103-64402008000100015.
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The purpose of this study was to evaluate the caries experience among 6-12-year-old indigenous (Naporunas) and non-indigenous (recent settlers of mixed ethnic origin) schoolchildren, living in the Amazon basin of Ecuador. Cross-sectional data were obtained from 1,449 clinical exams according to the World Health Organization criteria. Nine (7.6%) indigenous and 3 (4.5%) non-indigenous children had no caries experience in their primary dentition at the age of 6. The mean dmft value (SD) among indigenous and non-indigenous children aged 6 was 6.40 (3.36) and 8.36 (3.93), respectively. Sixty-four (54.2%) indigenous and 29 (43.3%) non-indigenous children had no caries experience in their permanent first molars at the age of 6. Only 7 (6.26%) indigenous and 2 (2.60%) non-indigenous children were caries-free at the age of 12. The mean DMFT values (SD) for 12-year-olds were 4.47 (2.85) among indigenous and 5.25 (2.89) among non-indigenous children. Fillings were almost non existent. Caries rates were high among both groups, with untreated carious lesions predominating in all ages. The data of indigenous children suggest adoption of a non-traditional diet. An appropriate oral health response based primarily on prevention and health promotion is needed.
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Ardini, Anandayu Suri. "Indigenous in Jackie French’s Perspective as a White Author: Unsettling Narratives in Australian Children’s Book." J-Lalite: Journal of English Studies 1, no. 2 (2020): 149. http://dx.doi.org/10.20884/1.jes.2020.1.2.3571.
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How Australian children perceived the image of Indigenous from their readings is highly influenced by the authors. As many Australian children’s books are written by White authors, it is important to reveal whether their past and cultural background manifest in the image they built for Indigeneity. This study aims to reveal how Jackie French, a white Australian children’s book author, portrayed Indigenous characters and environment in her novels and to find out whether French creates a shift of the images as a form of her tendency to the major culture in Australia. The data were significant textual units from Nanberry Black Brother White novel and were analyzed using Bradford's post-colonial theory of unsettling narrative. The result of this study shows that French deliver a varying degree of Eurocentric mindset in portraying indigenous characters and characterization. It implies that French, as a White-Australian writer still possibly has a colonial mentality who, deliberately or not, positions the Indigenous characters as Others through the focalization of both Non-Indigenous and Indigenous characters themselves. For instance, in Nanberry Black Brother White, it appears that French try to justify whiteness as more civilized and a better race through Nanberry’s point of view as an Indigenous child character. It implies that the process of depicting Nanberry, the representation of Aborigines, in the novel is actually a justification for establishing an Eurocentric mindset through the character’s narratives, and therefore creates unsettling narratives.
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Gunew, Sneja. "Cosmopolitan Planetarity: Translating Multilingual Affectivity." Caietele Echinox 38 (June 30, 2020): 75–86. http://dx.doi.org/10.24193/cechinox.2020.38.05.
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As an umbrella term, the planetary has become a type of placeholder for many different ways of rethinking how the human and the non-human interact in relation to space and time (national time, colonial time, deep time). As well, when we engage with marginalized epistemologies associated with, for example, Indigenous and other nonEuropean cultures, what kind of planetarity is constructed then? And what types of affect does planetarity generate (for example, between the human and the in/non-human) in these contexts? Language and the necessity for multilingual translations of affective concepts are at the core of such questions. My paper will consider an uncomfortable cosmopolitan planetary affect in relation to the Inuit writer Tanya Tagaq’s Split Tooth, the Korean novelist Han Kang’s The Vegetarian and the Japanese German writer Yoko Tawada.
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Izzatul Laila, Inna Naili. "A Correlative Study of Reading Speed and Reading Comprehension of the Second Year Students of SMP Islam Sultan Fattah Salatiga in the Academic Year of 2007/2008." Register Journal 1, no. 1 (2016): 115. http://dx.doi.org/10.18326/rgt.v1i1.115-130.
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This study is conducted to find out the profile of students’ speed reading skill and the students’ reading comprehension, as well as to prove if there is significant correlation between the students’ skill in reading speed and reading comprehension of students of SMP Islam Sultan Fattah Salatiga in the academic year of 2007/2008. The writer applies random sampling technique to take the sample (40) from the total of population of 81 students. Furthermore, the profile of students’ reading speed skill in the text comprehension is observed through applying reading speed limited by time. From such a test, the writer knows how many words produced by students every minute. The students’ reading comprehension, in addition, can be seen from the result of the answered of questions. The data is analyzed using correlative statistics. From the result, the writer finds that there is no correlation between reading speed and reading comprehension of the students. It is shown from the result r0=0,027 and rt=0,312 in the level of significance 5%. Then, there are many factors that influence reading speed and the comprehension as children weakness of vocabularies and the lack of concentration in reading.Keywords: Reading Speed; Reading Comprehension
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Biddle, Nicholas. "Indigenous Australians and Preschool Education." Australasian Journal of Early Childhood 32, no. 3 (2007): 9–16. http://dx.doi.org/10.1177/183693910703200303.
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THIS PAPER DISCUSSES the individual, family, household and area level characteristics associated with preschool attendance for Indigenous and non-Indigenous Australians (aged three to five years who are not at school). Controlling for these factors explains all of the difference between Indigenous and non-Indigenous attendance rates for three-year-olds and much of the difference for four- and five-year-olds. Households Indigenous children live in have lower incomes and education levels than those of non-Indigenous children. Both factors are associated with lower attendance in preschool. State and territory, as well as remoteness, are also important explanatory variables, although the effects are different for Indigenous and non-Indigenous children. Finally, having a preschool worker who identifies as being Indigenous working in the area significantly increases attendance for Indigenous children in that area. However, fewer than 30 per cent of Indigenous children live in such areas.
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TZU, KOH TOH. "A KNOWLEDGE-BASED CHINESE LETTER-WRITER." International Journal of Pattern Recognition and Artificial Intelligence 02, no. 01 (1988): 37–48. http://dx.doi.org/10.1142/s0218001488000054.
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Since the end of last year, the researchers at the Institute of Systems Science (ISS) started to consider a more ambitious project as part of its multilingual programming objective. This project examines the domain of Chinese Business Letter Writing. With the problem defined as generating Chinese letters to meet business needs, investigations suggest an intersection of 3 possible approaches: knowledge engineering, form processing and natural language processing. This paper attempts to report some of the findings and document the design and implementation issues that have arisen and been tackled as prototyping work progresses.
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Mariscal, David Caballero. "The Guatemalan Genocide Through Indigenous Mayan Literature Twenty Years After the Peace Accords: Rigoberta Menchú, Humberto Ak´Abal and Victor Montejo." European Journal of Language and Literature 7, no. 1 (2017): 31. http://dx.doi.org/10.26417/ejls.v7i1.p31-39.
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Guatemala experienced a cruel genocide in the early eighties, in the context of a repressive Conflict. Due to the different governments´ repressive policies, this terrible social situation was little known abroad, and even in the own country. Just after the Peace Accords, several organisms worked to uncover the historical truth. In any case, we cannot forget that testimonial literature is a privileged mean to know this dark period of the contemporary history of Guatemala. This genre is particularly relevant, because the main writers are originally Mayans, and have directly suffered both repression and social exclusion due to ethnic reasons. Rigoberta Menchú, Unmberto Ak´abal and Víctor Montejo represent a new and original point of view in the measure in which they describe feelings and situations from the perspective of those who experience them personally. Testimonial literature or the Testimonio becomes an ethnographic document that allows us to know not just a period but a people who have suffered from repression and exclusion for centuries.