Routledge Handbook of Critical Indigenous Studies

“Featuring important contributions by leading scholars in the field, this volume is an indispensable intervention into the field of Critical Indigenous Studies and a must-read for understanding its empirical, theoretical, and methodological scaffolding.” – Jeani O’Brien, University of Minnesota, USA “With a stellar editorial team, this extraordinary collection offers a much-needed state-ofthe-field, Critical Indigenous Studies at its best, in a global frame. With thematic sections that showcase rich intellectual diversity, these outstanding essays are all well researched, conceptually innovative, and brilliantly theorized - yet, also accessible. This volume is essential reading!” – J. Kēhaulani Kauanui, Professor of American Studies and Anthropology, Wesleyan University, USA “This handbook, edited by international leading scholars in the field, will be an essential resource for the academy and for Indigenous communities. It’s a unique and powerful collection of the most influential Indigenous scholars, and will be a must-have for students, researchers and scholars.” – Larissa Behrendt, Director of Research and Academic Programs, Jumbunna Institute for Indigenous Education and Research, University of Technology Sydney, Australia “This book is very much welcomed. Given that Indigenous scholars are researching, developing curriculum, and trying to engage in meaningful and respectful partnerships with Indigenous communities in Australia, the USA, Canada, New Zealand, and elsewhere, a collection such as this has never been more important or timely. The Handbook is edited by esteemed Indigenous scholars, and contains works by leading and emerging critical Indigenous scholars and thought leaders. The handbook will be a source of reference, theory, explanation, challenge, and inspiration, and I am excited by the prospect of its influence in the hands of my colleagues and students.” – Bronwyn Fredericks, Pro-Vice Chancellor (Indigenous Engagement), The University of Queensland, Australia “A crucial reference work for the international, interdisciplinary field of Indigenous scholars within and outside the academy, the Handbook is more than a catalogue of critical thought and practice up to the present moment – it offers deeply thoughtful glimpses into dynamic Indigenous futures.” – K.Tsianina Lomawaima (Creek), Arizona State University, USA Routledge Handbook of Critical Indigenous Studies The Routledge Handbook of Critical Indigenous Studies is the first comprehensive overview of the rapidly expanding field of Indigenous scholarship. The book is ambitious in scope, ranging across disciplines and national boundaries, with particular reference to the lived conditions of Indigenous peoples in the first world. The contributors are all themselves Indigenous scholars who provide critical understandings of indigeneity in relation to ontology (ways of being), epistemology (ways of knowing), and axiology (ways of doing) with a view to providing insights into how Indigenous peoples and communities engage and examine the worlds in which they are immersed. Sections include: • • • • • Indigenous Sovereignty Indigeneity in the 21st Century Indigenous Epistemologies The Field of Indigenous Studies Global Indigeneity This handbook contributes to the re-centring of Indigenous knowledges, providing material and ideational analyses of social, political, and cultural institutions and critiquing and considering how Indigenous peoples situate themselves within, outside, and in relation to dominant discourses, dominant postcolonial cultures and prevailing Western thought. This book will be of interest to scholars with an interest in indigenous peoples across Literature, History, Sociology, Critical Geographies, Philosophy, Cultural Studies, Postcolonial Studies, Native Studies, Māori Studies, Hawaiian Studies, Native American Studies, Indigenous Studies, Race Studies, Queer Studies, Politics, Law, and Feminism. Brendan Hokowhitu is Ngāti Pukenga, Dean and Professor, Faculty of Māori and Indigenous Studies, University of Waikato, Aotearoa New Zealand. Aileen Moreton-Robinson is a Goenpul woman of Quandamooka (Moreton Bay, Australia) and a Distinguished Professor of Indigenous Research, Office of Indigenous Education and Engagement Policy, Strategy and Impact, RMIT University. Linda Tuhiwai-Smith is Ngāti Awa, Ngāti Porou, Tuhourangi, and Professor of Māori and Indigenous Studies, Faculty of Māori and Indigenous Studies, University of Waikato, Aotearoa New Zealand. Chris Andersen is Métis and Dean of the Faculty of Native Studies, University of Alberta, Canada. Steve Larkin is Chief Executive Officer at the Batchelor Institute of Indigenous Tertiary Education, Australia. Routledge Handbook of Critical Indigenous Studies Edited by Brendan Hokowhitu, Aileen Moreton-Robinson, Linda Tuhiwai-Smith, Chris Andersen and Steve Larkin First published 2021 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 52 Vanderbilt Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2021 selection and editorial matter, Brendan Hokowhitu, Aileen Moreton-Robinson, Linda Tuhiwai-Smith, Chris Andersen and Steve Larkin; individual chapters, the contributors The right of Brendan Hokowhitu, Aileen Moreton-Robinson, Linda Tuhiwai-Smith, Chris Andersen, and Steve Larkin to be identified as the authors of the editorial material, and of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging-in-Publication Data Names: Hokowhitu, Brendan, editor. Title: Routledge handbook of critical indigenous studies/Brendan Hokowhitu, Aileen Moreton-Robinson, Linda Tuhiwai-Smith, Steve Larkin, Chris Andersen. Description: Abingdon, Oxon; New York, NY: Routledge, 2021. | Includes bibliographical references and index. Identifiers: LCCN 2020031244 (print) | LCCN 2020031245 (ebook) | ISBN 9781138341302 (hardback) | ISBN 9780429440229 (ebook) Subjects: LCSH: Ethnology–Handbooks, manuals, etc. | Indigenous peoples–Handbooks, manuals, etc. Classification: LCC GN316 .R68 2021 (print) | LCC GN316 (ebook) | DDC 305.8–dc23 LC record available at https://lccn.loc.gov/2020031244 LC ebook record available at https://lccn.loc.gov/2020031245 ISBN: 978-1-138-34130-2 (hbk) ISBN: 978-0-429-44022-9 (ebk) Typeset in Bembo by Deanta Global Publishing Services, Chennai, India CONTENTS List of figures List of contributors Acknowledgements Introduction Brendan Hokowhitu xi xiii xxiii 1 PART 1 Disciplinary knowledge and epistemology 1 The institutional and intellectual trajectories of Indigenous Studies in North America: Harnessing the ‘NAISA Effect’ Chris Andersen 7 9 2 Ricochet: It’s not where you land; it’s how far you fly Alice Te Punga Somerville 23 3 Multi-generational Indigenous feminisms: From F word to what IFs Kim Anderson 37 4 Against crisis epistemology Kyle Whyte 52 5 Matariki and the decolonisation of time Rangi Matamua 65 6 Indigenous women writers in unexpected places Lisa Kahaleole Hall 78 7 Critical Indigenous methodology and the problems of history: Love and death beyond boundaries in Victorian British Columbia David A. Chang 90 8 Decolonising psychology: Self-determination and social and emotional well-being Pat Dudgeon 100 vii Contents 9 Colours of creation Nālani Wilson-Hokowhitu 114 PART 2 Indigenous theory and method 129 10 The emperor’s ‘new’ materialisms: Indigenous materialisms and disciplinary colonialism Brendan Hokowhitu 131 11 Intimate encounters Aboriginal labour stories and the violence of the colonial archive Natalie Harkin 147 12 Māku Anō e Hanga Tōku Nei Whare: I myself shall build my house Leonie Pihama 162 13 On the politics of Indigenous translation: Listening to Indigenous peoples in and on their own terms Dale Turner 175 14 Auntie’s bundle: Conversation and research methodologies with Knowledge Gifter Sherry Copenace Sherry Copenace, Jaime Cidro, Anna Johnson, and Kim Anderson 189 15 When nothingness revokes certainty: A Māori speculation Carl Mika 203 16 Vital earth/vibrant earthworks/living earthworks vocabularies Chadwick Allen 215 17 “To be a good relative means being a good relative to everyone”: Indigenous feminisms is for everyone Jennifer Denetdale 18 ‘Objectivity’ and repatriation: Pulling on the colonisers’ tale Clayton Dumont 229 240 PART 3 Sovereignty 255 19 Incommensurable sovereignties: Indigenous ontology matters Aileen Moreton-Robinson 257 viii Contents 20 Mana Māori motuhake: Māori concepts and practices of sovereignty Margaret Mutu 269 21 He Aliʻi Ka ʻĀina, Ua Mau Kona Ea: Land is the chief, long may she reign Kamanamaikalani Beamer 283 22 Relational accountability in Indigenous governance: Navigating the doctrine of distrust in the Osage Nation Jean Dennison 295 23 Ellos Deatnu and post-state Indigenous feminist sovereignty Rauna Kuokkanen 24 Striking back: The 1980s Aboriginal art movement and the performativity of sovereignty Crystal McKinnon 310 324 25 Communality as everyday Indigenous sovereignty in Oaxaca, Mexico Isabel Altamirano-Jiménez 337 26 American Indian sovereignty versus the United States Robert J. Miller 347 PART 4 Political economies, ecologies, and technologies 363 27 A story about the time we had a global pandemic and how it affected my life and work as a critical Indigenous scholar Linda Tuhiwai Smith 365 28 Once were Maoists: Third World currents in Fourth World anticolonialism,Vancouver, 1967–1975 Glen Sean Coulthard 378 29 Resurgent kinships: Indigenous relations of well-being vs. humanitarian health economies Dian Million (Tanana Athabascan) 392 30 Indigenous environmental justice: Towards an ethical and sustainable future Deborah McGregor 31 Diverse Indigenous environmental identities: Māori resource management innovations Maria Bargh 405 420 ix Contents 32 The ski or the wheel?: Foregrounding Sámi technological Innovation in the Arctic region and challenging its invisibility in the history of humanity May-Britt Öhman 33 The Indigenous digital footprint Hēmi Whaanga and Paora Mato 431 447 PART 5 Bodies, performance, and praxis 465 34 Identity is a poor substitute for relating: Genetic ancestry, critical polyamory, property, and relations Kim TallBear 467 35 Indigeneity and performance Stephanie Nohelani Teves 479 36 Indigenous insistence on film Jo Smith 488 37 The politics of language in Indigenous cinema Theodore C.Van Alst, Jr. 501 38 Entangled histories and transformative futures: Indigenous sport in the 21st century Fa’anofo Lisaclaire Uperesa 511 39 Raranga as healing methodology: Body, place, and making Tāwhanga Nopera 525 40 Becoming knowledgeable: Indigenous embodied praxis Simone Ulalka Tur 540 41 Nyuragil – playing the ‘game’ John Maynard 555 42 Academic and STEM success: Pathways to Indigenous sovereignty Michelle M. Hogue 566 43 Aboriginal child as knowledge producer: Bringing into dialogue Indigenist epistemologies and culturally responsive pedagogies for schooling 578 Lester-Irabinna Rigney Index x 591 Figures 5.1 An artistic interpretation of the sun and his two wives, Hinetakurua and Hineraumati 5.2 Illustration showing Rehua, Matariki, and their eight children. Together, Matariki and her children form the star cluster known as Matariki 5.3 Members of Te Matapunenga conducting a traditional ceremony at the predawn rising of Matariki in the Tangaroa lunar phase of the Pipiri lunar month. Photo taken at Rangiātea in the Waikato Region in 2018 8.1 A model of social and emotional well-being (National Strategic Framework for Aboriginal and Torres Strait Islander Peoples’ Mental Health and Social and Emotional Wellbeing 2017–2023) 9.1 Hina Sailing into the Moon (Wilson-Hokowhitu 2017) 9.2 Hōʻailona (Hokowhitu-Wilson 2016) 9.3 Pelehonuamea (Hokowhitu-Wilson 2017) 14.1 Indigenous Auntie research bundle 32.1 Maria Jonsson and Maria Thomasson herding reindeer on skis in Bydalen, Jämtland, 1909 32.2 Image from Olaus Magnus Carta Marina, 1539a, also in Historia de gentibus septentrionalibus, 1555. Woman and man on skis in the Sámi territories, hunting 32.3 Lars and Anna Brita Kråik, looking for a wolf 33.1 Weekly Te Reo Māori tweets during 2019 33.2 Profile picture for Te Mana o Te Reo Māori group 33.3 Twitter interface using Catalan 33.4 Arataki website homepage 33.5 Te Hiku Media sample webpage 39.1 Nopera, T. (2016) If you leave [digital image] 100.84 cm × 56.73 cm 39.2 Nopera, T. (2016) You’ll never find [digital image] 1280 × 720 pixels 39.3 Nopera, T. (2016) Arawai Moana [digital image] 100.84 cm × 56.73 cm 39.4 Nopera, T. (2016) God help this divorce [digital image] 100.84 cm × 56.73 cm 39.5 Nopera, T. (2016) A bad name [digital image] 100.84 cm × 56.73 cm 39.6 Nopera, T. (2016) drink on my mind [digital image] 100.84 cm × 56.73 cm 39.7 Nopera, T. (2016) let it buuuuuurn [digital image] 100.84 cm × 56.73 cm 39.8 Nopera, T. (2016) Poutama [digital image] 100.84 cm × 56.73 cm 39.9 Nopera, T. (2016) They can come true [digital image] 100.84 cm × 56.73 cm 39.10 Nopera, T. (2016) Queendom [digital image] 100.84 cm × 56.73 cm 39.11 Nopera, T. (2016) Untitled 1 [Kodak endura print], 56 cm × 72 cm 39.12 Nopera, T. (2016) Untitled 2 [Kodak endura print], 72 cm × 56 cm 68 71 73 107 119 122 124 200 434 436 440 450 451 451 452 453 526 527 527 528 528 529 530 530 531 532 533 534 xi Figures 39.13 39.14 42.1 42.2 xii Nopera, T. (2016) Untitled 3 [Kodak endura print], 72 cm × 56 cm Nopera, T. (2016) Trouble [digital video still] 1280px × 720px Medicine wheel of learning Two-eyed seeing for both ways knowing (TES/BWK) (Hogue and Forrest 2018). Model for Indigenous academic and STEM sovereignty through landbased education 534 536 573 574 Contributors Chadwick Allen (Chickasaw ancestry, not enrolled) is Professor of English, Adjunct Professor of American Indian Studies, Co-director of the Center for American Indian and Indigenous Studies (CAIIS), and Associate Vice Provost for Faculty Advancement at the University of Washington, Seattle. Author of the books Blood Narrative: Indigenous Identity in American Indian and Māori Literary and Activist Texts and Trans-Indigenous: Methodologies for Global Native Literary Studies, he is co-editor, with Beth Piatote, of The Society of American Indians and Its Legacies, a special combined issue of American Indian Quarterly, and Studies in American Indian Literatures. Professor Allen is a former editor of SAIL and a past president of the Native American and Indigenous Studies Association. His current work investigates contemporary American Indian engagements with Indigenous earthworks and earthworks principles. Chris Andersen is Métis and dean of the Faculty of Native Studies at the University of Alberta. He became a faculty member of the Faculty in 2000 and received his PhD in 2005 from the Department of Sociology, also at the UofA. In 2014, he was awarded Full Professorship. He is the former Director of the Rupertsland Centre for Métis Research and additionally served as the Interim Institutional Co-Lead of Indigenous Initiatives for the University of Alberta from February 2018 to August 2019. Dr Andersen is the author of two books including, with Maggie Walter, Indigenous Statistics: A Quantitative Indigenous Methodology (2013) and “Métis”: Race, Recognition and the Struggle for Indigenous Peoplehood (2014). In 2015, the Native American and Indigenous Studies Association awarded “Métis” the “2014 Prize for Best Subsequent Book in Native American and Indigenous Studies”.With Jean O’Brien, he also co-edited the recently published Sources and Methods in Indigenous Studies (2017). Andersen was a founding member of the Native American and Indigenous Studies Association Executive Council, is a member of Statistics Canada’s Advisory Committee on Social Conditions and is editor of the journal aboriginal policy studies. In 2014 he was named as an inaugural Member of the Royal Society of Canada’s College of New Scholars, Artists and Scientists. Kim Anderson, Métis, is an Associate Professor in the Department of Family Relations and Applied Nutrition at the University of Guelph where she holds a Canada Research Chair in Indigenous Relationships. Much of her research is community partnered and has involved gender and Indigeneity, Indigenous feminisms and critical Indigenous masculinities, urban Indigenous peoples and decolonizing work in the academy. Her single-authored books include A Recognition of Being: Reconstructing Native Womanhood (2016) and Life Stages and Native Women: Memory,Teachings and Story Medicine (2011). She enjoys doing oral history work with Elders and has co-produced the memoir of Anishinaabe Elder and artist Rene Meshake titled Injichaag: My Soul in Story. Anishinaabe Poetics in Art and Words. xiii Contributors Maria Bargh, Associate Professor, Te Kawa a Māui/Māori Studies, Te Herenga Waka/Victoria University of Wellington. Maria has researched and taught in the areas of Māori politics, resource management, and Indigenous Studies. Her recent research has focused on a ‘Tika Transition’ for climate change, a Predator Free project for her hapū and voting in iwi organisations. Kamanamaikalani Beamer is an associate professor at the Kamakakūokalani Center for Hawaiian Studies in the Hui ‘Āina Momona Program at the University of Hawai‘i at Mānoa with a joint appointment in the Richardson School of Law and the Hawai‘inuiākea School of Hawaiian Knowledge. Beamer’s research on governance, land tenure, and Hawaiian resource management, as well as his prior work as the director of ‘Āina-Based Education at Kamehameha Schools, prepared him for his continuing service as a director of Stanford University’s First Nations Futures Institute, a resource management development program for indigenous leaders developed by Stanford, Kamehameha Schools, and Te Rūnanga o Ngāi Tahu in New Zealand. Beamer has revitalized and maintained lo‘i kalo (taro ponds), providing him and his children opportunities to mālama ‘āina, deepen connections with cultural traditions, and derive leadership lessons from the land. In 2013 he was nominated and confirmed to a four-year appointment on Hawai‘i’s Commission of Water Resource Management and was reconfirmed in 2017 for an additional four-year term. In addition to numerous academic publications, in 2014 Beamer published No Mākou ka Mana: Liberating the Nation, which received multiple awards including the Samuel M. Kamakau Book of the Year Award from the Hawai‘i Book Publishing Association. David A. Chang. Kanaka Maoli. Distinguished McKnight University Professor, Department of History and Department of American Indian Studies, University of Minnesota. David A. Chang is a historian of Indigenous people, colonialism, borders and migration in Hawaiʻi and North America. He is the author of The World and All the Things Upon It: Native Hawaiian Geographies of Exploration (2016), which traces the ways that Kanaka Maoli (Native Hawaiians) explored the outside world and generated understandings of their place from the late 18th century to the early 20th century. He also authored The Color of the Land: Race, Nation, and the Politics of Landownership, which argues for the central place of struggles over the ownership of Native American lands in the history of racial and national construction by Creeks, African Americans, and whites in the Muscogee Creek Nation and Eastern Oklahoma. Current research projects include relations between Native Hawaiian and Indigenous North American people in British Columbia and down the Pacific Coast, the politics of genealogy, and the interplay of Indigenous and Asian and white settler nationalisms in Hawaiʻi and North America. Jaime Cidro (Anishnawbe) is a Professor in the Department of Anthropology and the Director of the Master’s in Development Practice Program at the University of Winnipeg. She is a CIHRfunded Canada Research Chair in Health and Culture. Dr. Cidro takes a collaborative approach to her research on Indigenous maternal and child health, partnering with many Indigenous organizations and communities throughout her projects. Currently she is examining how an Indigenous doula program can address health, social and cultural outcomes for First Nations women who travel for birth in partnerships with First Nations Health and Social Secretariat of Manitoba and the Manitoba Indigenous Doulas Initiative. She recently began an urban Indigenous doula project in Winnipeg, Manitoba in partnership with the Aboriginal Health and Wellness Centre and the First Nations Health and Social Secretariat of Manitoba. She is undertaking collaborate work with community partners in Colombia to explore maternal and child health in remote Indigenous communities through a Queen Elizabeth Diamond Jubilee xiv Contributors Advanced Scholars Award. Her other appointments include University of Winnipeg Indigenous Academic Lead 2018–2019, Associate Director of the UAKN Prairie Region, and UWinnipeg’s Indigenous Research Scholar 2018. Glen Sean Coulthard is Yellowknives Dene and an associate professor in the First Nations and Indigenous Studies Program and the Department of Political Science at the University of British Columbia. He is the author of Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (2014), winner of the 2016 Caribbean Philosophical Association’s Frantz Fanon Award for Outstanding Book, the Canadian Political Science Association’s CB Macpherson Award for Best Book in Political Theory, published in English or French, in 2014/2015, and the Rik Davidson Studies in Political Economy Award for Best Book in 2016. Jennifer Denetdale, Diné/Navajo, Professor of American Studies, University of New Mexico, received her PhD in History from Northern Arizona University and is the author of three Navajo histories and numerous articles and essays. She is the first Diné to receive a PhD in History. She teaches courses in Critical Indigenous Studies, Indigenous gender & sexuality, Indigenous feminisms and gender, and Diné Studies. She has been recognized for her scholarship and community advocacy on behalf of Diné women and our LGBTQI2S relatives. Jean Dennison. Osage Nation. Co-director for the Center for American Indian and Indigenous Studies and an Associate Professor of Anthropology at the University of Washington. Dennison’s book Colonial Entanglement: Constituting a Twenty-First-Century Osage Nation (2012) speaks directly to national revitalization, one of the most pressing issues facing American Indians today. She has also published widely, including pieces in Visual Anthropology, PoLAR, American Indian Quarterly, the American Indian Culture and Research Journal and American Ethnologist. Dennison’s current research uses grounded ethnographic methods to study various accountability practices as they manifest throughout the current Osage Nation government. She also currently serves on the Osage Nation Strategic Planning Steering Committee. The primary goal of her academic endeavor is to explore how Indigenous peoples negotiate and contest the ongoing settler-colonial process in areas such as citizenship, governance, and sovereignty. Pat Dudgeon is from the Bardi people in Western Australia. She is a psychologist and professor at the School of Indigenous Studies at UWA. Her area of research includes Indigenous social and emotional well-being and suicide prevention. She is the director of the Centre of Best Practice in Aboriginal and Torres Strait Islander Suicide Prevention at UWA. She is also the lead chief investigator of a national research project, Transforming Indigenous Mental Health and Wellbeing that aims to develop approaches to Indigenous mental health services that promote cultural values and strengths as well as empowering users. She has many publications in Indigenous mental health, in particular, the Working Together Aboriginal and Torres Strait Islander Mental Health and Wellbeing Principals and Practice 2014. Professor Dudgeon has been an influential member of the psychology profession as Australia’s first identified Indigenous psychologist. Amongst many activities she was founding chair of the Australian Indigenous Psychologists’ Association. Clayton Dumont Jr. is an elected member of the Klamath Tribes Tribal Council and Emeritus Professor of Sociology at San Francisco State University. He resides in his tribal homeland in Chiloquin, Oregon. His publications include: The Promise of Poststructuralist Sociology: Marginalized Peoples and the Problem of Knowledge (SUNY 2008). He has a longstanding xv Contributors research interest in the politics of cross-cultural knowing. He has written extensively on the Native American Graves Protection and Repatriation Act of 1990. Lisa Kahaleole Hall, Kanaka Maoli, Associate Professor of Humanities and Director of Indigenous Studies Program, University of Victoria, BC,received an MA and PhD from the Ethnic Studies Department at the University of California at Berkeley, and a BA in Women’s Studies from Yale University. She spent many years working with community-based cultural organizations in the San Francisco Bay Area and has written about Indigenous feminisms in “Navigating Our Own ‘Sea of Islands:’ Remapping a Theoretical Space for Native Hawaiian Women and Indigenous Feminism”. Wicazo Sa Review: Native Feminisms: Legacies, Interventions, and Indigenous Sovereignties, 24:2 (2009) and “Strategies of Erasure: US Colonialism and Native Hawaiian Feminism” in American Quarterly 60: 2 (2008), 273-280. Her current book project on relationality, intellectual genealogies, and survivance is entitled Making Relations in “the House of Difference” and will include reflections on building an Indigenous studies undergraduate program that highlights local knowledges as well as Pacific connections. Natalie Harkin is a Narungga woman living on Kaurna Yarta, South Australia, and a Senior Research Fellow at Flinders University. She is an activist-poet with a particular interest in decolonising state archives, and currently engaging archival-poetic methods to research and document Aboriginal women’s domestic service and labour histories in South Australia. Her words have been installed and projected in exhibitions comprising text-object-video projection, including creative-arts research collaboration with the Unbound Collective. She has published widely including two poetry manuscripts, Dirty Words with Cordite Books in 2015, and Archivalpoetics with Vagabond Press in 2019. Michelle M. Hogue, Associate Professor, Coordinator Indigenous Student Success Cohort, University of Lethbridge, Lethbridge, Alberta, Canada, is of Métis heritage. Originally from Treaty 4 and 6 Territory in Canada, Dr Michelle Hogue’s locally, nationally and internationally recognized teaching and research focus on building bridges between Indigenous and Western ways of knowing and learning using culturally relevant and innovative methodological approaches that blend required curricular and institutional demands with methodological teaching and learning practices that attend to Indigenous Ways of Knowing and Learning. Her research explores best practices in Canada, Australia and New Zealand to develop an inclusive, culturally responsive teaching practice and curricula through the philosophy of Bridging Cultures: Two-Eyed Seeing for Both Ways Knowing to enable Indigenous engagement, retention and academic success more broadly, as well as specifically, in science and mathematics. Brendan Hokowhitu is Ngāti Pūkenga (Māori from Aotearoa). Brendan is Dean of the Faculty of Māori and Indigenous Studies at the University of Waikato. His scholarship is underpinned by Indigenous critical theory and stems from his work on Indigenous sport, physical activity, masculinities, health and film. Brendan has been lead editor of two edited collections prior, Fourth Eye: Māori Media in Aotearoa/New Zealand (2013) and Indigenous Identity and Resistance: Researching the Diversity of Knowledge (2010). Isabel Altamirano-Jiménez is Binizá from the Isthmus of Tehuantepec, Oaxaca, Mexico. She was born and raised in the community of Ixtaltepec, where her family continues to live. She is also Associate Professor of Political Science at the University of Alberta and Canada Research Chair in Comparative Indigenous Feminist Studies since 2017. Her current research examines xvi Contributors how Indigenous peoples, specifically Indigenous women experience and feel the impact of natural resource extraction in both Canada and Mexico. She is interested in how what happens to the land intersects with what happens to the bodies of people and other bodies. She has worked with different Indigenous organizations. Most recently she has been involved with the Ganahghootr’onatan – Land-based Learning Immersive Camp. Some of my books are: Living on the Land. Indigenous Women Understanding of Place (edited with N. Kermoal) and Indigenous Encounters with Neoliberalism. Place, Women and the Environment. She teaches Indigenous politics, Indigenous political thought, and Indigenous feminism. Rauna Kuokkanen, Sámi, is Research Professor of Arctic Indigenous Studies, University of Lapland, Finland. Her most recent book Restructuring Relations: Indigenous SelfDetermination, Governance and Gender by Oxford University Press examines the theory and practice of Indigenous self-determination, governance and gender regimes in Indigenous political institutions in Canada, Greenland and Scandinavia. Her current research focuses on comparative Indigenous politics, Indigenous feminist theory, and Arctic Indigenous governance. She was the founding chair of the Sámi Youth Organization in Finland and has served as the VicePresident of the Sámi Council. John Maynard is a Worimi Aboriginal man from the Port Stephens region of New South Wales. He is currently Chair of Aboriginal History at the University of Newcastle. He has held several major positions and served on numerous prominent organizations and committees including, Deputy Chairperson of the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS), Executive Committee of the Australian Historical Association and the New South Wales History Council. He has worked with and within many Aboriginal communities, urban, rural and remote. Professor Maynard’s publications have concentrated on the intersections of Aboriginal political and social history, and the history of Australian race relations. He is the author of a dozen books, including a finalist for the Walkley Awards in 2011 with The Aboriginal Soccer Tribe. Rangi Matamua, of Tūhoe, holds the position of Associate Dean Postgraduate in the Faculty of Māori and Indigenous Studies at Waikato University. He is heavily involved with Māori postgraduate studies, and supports Māori students to complete master’s and PhD degrees. Professor Matamua has a background in Māori language, Māori broadcasting and Māori customs and traditions. He has led a number of research endeavours including Royal Society of New Zealand Marsden Fund projects, Ngā Pae o te Maramatanga projects, and a number of Government Department research initiatives. Professor Matamua is acknowledged as a leading expert within the field of Māori astronomy. He has delivered many Māori astronomy keynote addresses and public lectures throughout the country, and in 2017 he launched his first book, Matariki – the Star of the Year. A graduate of Te Panekiretanga o te reo Māori and a member of the Society for Māori Astronomy Research and Traditions (SMART), Professor Matamua is focused on revitalising Māori astronomy. Deborah McGregor, Anishinabe, Associate Professor and Canada Research Chair: Indigenous Environmental Justice. Osgoode Hall Law School and Faculty of Environmental Studies, York University. Professor McGregor’s research has focused on Indigenous knowledge systems and their various applications in diverse contexts including environmental and water governance, environmental justice, health and environment, climate change and Indigenous legal traditions. Professor McGregor remains actively involved in a variety of Indigenous communities, serving as an advisor and continuing to engage in community-based research and initiatives. Professor xvii Contributors McGregor has been at the forefront of Indigenous environmental justice and Indigenous research theory and practice. Her work has been shared through the IEJ project website https://iejproject.info.yorku.ca/ and UKRI International Collaboration on Indigenous research https:// www.indigenous.ncrm.ac.uk/. Crystal McKinnon. Amangu, Yamatji Nation. Vice Chancellor’s Indigenous Research Fellow, RMIT University. She is a historian whose research centres on histories of Indigenous sovereignty and social movements. Her research interests also includes matters relating to Indigenous people and communities, and the Australian legal system. Crystal has previously worked and held governance roles in both the Aboriginal community organisation and the community legal centre sectors. She currently sits on the steering committee for the Law and Advocacy Centre for Women and is a co-editor of Aboriginal History journal. Carl Mika is Māori of the Tūhourangi tribe and is an caps. Associate Professor in the Division of Education, University of Waikato, New Zealand. A former lawyer specialising in criminal and Treaty of Waitangi law, he now works almost entirely in the area of Māori thought/philosophy, with a particular focus on its revitalisation within a colonised reality. Committed to investigating indigenous notions of holism, Carl is currently working on the Māori concepts of nothingness and darkness in response to an Enlightenment focus on clarity, and is speculating on how they can form the backdrop of academic expression. He also writes and presents on western Continental philosophies. He is Director of Centre for Global Studies, University of Waikato, and Adjunct Professor of RMIT. Robert J. Miller. Eastern Shawnee Tribe. Professor, Sandra Day O’Connor College of Law at Arizona State University. Miller is the Willard H. Pedrick Distinguished Research Scholar and the Director of the Rosette LLP American Indian Economic Development Program at ASU. He was elected to the American Philosophical Society in 2014. He is the Chief Justice of the Pascua Yaqui Tribe Court of Appeals and an appellate judge for other tribal courts. He has written and co-written four books and dozens of articles, editorials, and book chapters. Dian Million (Tanana Athabascan) is Associate Professor and Chair of the Department of American Indian Studies, and Affiliate faculty in Canadian Studies and the Comparative History of Ideas Program at the University of Washington in Seattle. She is the author of Therapeutic Nations: Healing in an Age of Indigenous Human Rights (University of Arizona Press, Critical Issues in Indigenous Studies Series, 2013) as well as numerous articles, chapters, and poems. Dr. Million centres her work on questions arising from the effect/affect of capitalism/settler colonialism on Indigenous family and community health in North America. Informed by two generations of Indigenous Feminist scholarship, Million seeks to illuminate the ways in which Indigenous life reorganizes in the face of colonial violence and settler social welfare narratives of trauma to embrace lives that are integral to Peoples, their histories, and their places. Aileen Moreton-Robinson is a Goenpul woman of Quandamooka (Moreton Bay, Australia) and is Professor of Indigenous Research at RMIT University. She is an international member of the American Academy of Arts and Sciences and was appointed as Australia’s first Indigenous Distinguished Professor in 2016. She was a founding member of the Native American and Indigenous Studies Association. Distinguished Professor Moreton-Robinson is the author of Talkin’ Up to the White Woman: Indigenous Women and Feminism); The White Possessive: Property, xviii Contributors Power and Indigenous Sovereignty); and the editor of several books, including Critical Indigenous Studies: Engagements in First World Locations. Margaret Mutu is of the Ngāti Kahu,Te Rarawa, and Ngāti Whātua nations of Aotearoa and of Scottish descent. She is the Professor of Māori Studies at the University of Auckland, Aotearoa/ New Zealand. She specializes in Māori language and society, the Treaty of Waitangi and Māori claims against the British Crown, and Māori rights. Her publications include many journal articles and book chapters, and four books that include two on the land claims of her hapū and iwi and one on Māori rights. For the past two decades Margaret has chaired her iwi (nation’s) parliament, Te Rūnanga-ā-Iwi o Ngāti Kahu, and, in that role, has represented Ngāti Kahu on National Iwi Chairs Forum.Within the Forum she chairs the Aotearoa Independent Monitoring Mechanism which monitors the New Zealand government’s compliance with the United Nations Declaration on the Rights of Indigenous Peoples. With Dr Moana Jackson, she chairs the Independent Working Group on Constitutional Transformation – Matike Mai Aotearoa. Tāwhanga Nopera is Māori, and Health Promotions Coordinator, University of Waikato. Tāwhanga is an artist and academic who works as the Health Promotions Coordinator at the University of Waikato, in Kirikiriroa (Hamilton) Aoteroa New Zealand. Tāwhanga intends for his research to help towards wellness pathways for takatāpui and LGBTQI people, through kaupapa Māori knowledge and practices. Tāwhanga’s research and art investigates marginality and is grounded by te pā harakeke, through raranga – a creative Māori approach towards socially accountable communities. Tāwhanga has a particular interest in ways that individuals are impacted upon by notions of power, and seeks out transformative pathways from traumatic experiences. Tāwhanga has whakapapa to Ngāti Whakaue, Ngāti Tūwharetoa, Ngāti Wahiao, Tūhourangi, Ngāti Whaoa, Ngāti Tarawhai, Ngāti Rangitihi, Ngāti Āmaru, Ngāi Tawake May-Britt Öhman. Lule and Forest Sámi of the Lule River valley, Tornedalian heritage. PhD in History of Technology, researcher at Centre for Multidisciplinary Studies on Racism, CEMFOR, Dept of Theology, Uppsala University and guest senior lecturer at History, Luleå University of Technology. Öhman is board member of Silbonah Sámesijdda since 2011, member of Stockholm Sámi association since 2009. She was a board member of the National Saami Association, SSR, 2011–2015 and a deputy member of the Sámi Parliament 2013–2017. She is co-founder of UPPSAM – the network/ association for Sámi-related research in Uppsala. Her research and teaching expertise is on large technical systems, hydropower, dam safety, energy systems, sustainability, risk and safety, decolonisation, history, gender studies, STS, the Arctic, Feminist Technoscience, and Indigenous Methodologies. Her websites are maybrittohman.com; samelandsfriauniversitet.com; cemfor.uu.se; ltu.se/research/subjects/Historia. Leonie Pihama is a mother of six and a grandmother of five. Leonie is Professor of Māori Research at Ngā Wai A Te Tūī Research Institute, Unitec and Director of Māori and Indigenous Analysis Ltd. She was a recipient of the Hohua Tūtengaehe Post-Doctoral Research Fellowship (Health Research Council) and the inaugural Ngā Pae o Te Mārama Senior Māori Fulbright Scholarship at the University of Washington. In 2015, Leonie was awarded the ‘Te Tohu Pae Tāwhiti Award’ (NZARE) for excellence in Māori Educational Research and as Director of Te Kotahi Research Institute accepted the ‘Te Tohu Rapuora Award (Health Research Council) to recognise significant contribution to Māori health excellence and leadership. Leonie has served on the Māori Health Committee for the Health Research council and on a number of key boards including Māori Television, Te Māngai Pāho, and Ngā Pae o te Māramatanga. Leonie xix Contributors is currently the Principal Investigator for ‘He Waka Eke Noa: Māori Cultural Frameworks for Violence Prevention and Intervention’. She is also working with Tū Tama Wahine o Taranaki Inc as an MBIE He Pūnaha Hihiko Research Placement recipient developing a 70-year strategy for a violence free Taranaki and leads the project ‘Titiro whakamuri, kōkiri whakamua’, exploring land-based healing practices in Taranaki as a part of the Tangata Whenua Tangata Ora HRC Māori Health Programme led by Whaariki Research Centre (Massey University). Lester-Irabinna Rigney is Professor of Education in the Pedagogies for Justice Research group in the Centre for Research in Educational and Social Inclusion, based in the Education Futures, Academic Unit at the University of South Australia. One of Australia’s most respected Aboriginal educationalists, Professor Rigney belongs to the Narungga, Kaurna, and Ngarrindjeri Aboriginal Nations of South Australia. He is an expert on Aboriginal and minority education of the Pacific. He was Distinguished Fellow at King’s College, London, Menzies Australia Institute. He was also Research Fellow at University of British Columbia, Canada, and University of Fort Hare, South Africa. Jo Smith (Waitaha, Kāti Māmoe, Kāi Tahu) is an Associate Professor in the Media Studies programme at Victoria University of Wellington, Aotearoa. Her research focus is on understanding how media (expansively understood) shapes worldviews, relationships and identities. For Jo, media also offers storytelling tools that can generate new forms of understanding and ways of being in the world. The author of Māori Television: the first ten years (2016) and co-editor of Place, Power, Media: Mediated Responses to Globalization (2018) Jo has recently contributed to kaupapa Māori projects to do with decolonisation and the media, Māori agribusinesses and soil health. Linda Tuhiwai Smith is Ngāti Awa, Ngāti Porou, Tuhourangi. She is Professor of Māori and Indigenous Studies, Faculty of Māori and Indigenous Studies University of Waikato and Fellow of the Royal Society of New Zealand, Fellow of the American Education Research Association, and Companion of New Zealand Order of Merit. She is the author of Decolonizing Methodologies Research and Indigenous Peoples and co-editor with Elizabeth McKinley of Handbook of Indigenous Education. Kim TallBear (Dakota, Sisseton-Wahpeton Oyate). Associate Professor and Canada Research Chair in Indigenous Peoples, Technoscience & Environment, Faculty of Native Studies, University of Alberta. TallBear is the author of Native American DNA: Tribal Belonging and the False Promise of Genetic Science. Building on her research on the role of technoscience in settler colonialism, she also studies settler-colonial disruptions to Indigenous sexualities. She is a regular commentator in US, Canadian, and UK media outlets, a regular panelist on the weekly podcast, Media Indigena, and a co-producer of the sexy storytelling and burlesque show, Tipi Confessions. Alice Te Punga Somerville – Te Ātiawa, Taranaki, MA (Auck) PhD (Cornell); Associate Professor & Associate Dean (Academic), Faculty of Māori and Indigenous Studies, University of Waikato. Alice is a scholar, poet and irredentist who writes and teaches at the intersections of Indigenous, Pacific, literary and cultural studies. She engages Māori, Pacific and Indigenous texts in order to centre Indigenous expansiveness and de-centre colonialism. Once Were Pacific: Māori connections to Oceania (Minnesota) won Best First Book 2012 from NAISA; with Daniel Heath Justice and Noelani Arista she co-edited ‘Indigenous Conversations about Biography,’ a special issue of Biography (2016); her current project, ‘Writing the New World: Indigenous texts 1900–1975’, focuses on Aotearoa, Australia, Fiji, and Hawai’i. xx Contributors Stephanie Nohelani Teves (Kanaka Maoli) is an Assistant Professor of Women’s Studies at the University of Hawaiʻi at Mānoa where she teaches courses on Indigenous feminisms and queer theory. Teves is author of Defiant Indigeneity: The Politics of Hawaiian Performance and co-editor of Native Studies Keywords. Her essays have appeared in American Quarterly, The Drama Review, the American Indian Culture and Research Journal, and the International Journal of Critical Indigenous Studies. Simone Ulalka Tur is the from the Yankunytjatjara community, north-west South Australia, and has resided in Adelaide on Kaurna Yarta, South Australia. Simone has held a number of leadership positions including the inaugural Pro Vice Chancellor Indigenous in 2020 and Director of Yunggorendi First Nations for Higher Education & Research, from 2011 to 2015 at Flinders University. A particular focus of her leadership role involves integrating Indigenous Australian perspectives within university topics and promoting a greater understanding between Indigenous Australian peoples and the broader Australian community. She currently lectures to Indigenous and non-Indigenous students each year, representing her educational philosophy of privileging Indigenous cultures, languages and ideologies as a deconstruction and decolonising educational process. Her work also explores new spaces where both Indigenous and non-Indigenous people can re-engage and transform their understandings of Australia and what it means to be Australian from an Indigenous perspective. Simone is part of four Aboriginal women academic/artist collective, The Unbound Collective, who enacts critical creative responses to colonial archives. Dale Turner – Teme-Augama Anishinaabe, Associate Professor of Political Science and Centre for Indigenous Studies, University of Toronto,Toronto, Canada. Dale’s work focuses on the philosophical problems that arise in the context of the legal and political relationship between Canada’s Indigenous peoples and the Canadian state. Although his research has focused mostly on Canada, he was recently part of an international interdisciplinary research team that focused on the role that Indigenous knowledge played in the evolution of river restoration co-management agreements. He is currently finishing a book manuscript on contemporary Canadian Indigenous politics, tentatively titled On the Politics of Indigenous Translation. Dale is a citizen of Canada and of the United Kingdom and divides his time between Toronto and Kirkby Malzeard in North Yorkshire. Fa’anofo Lisaclaire Uperesa (Samoan) Senior Lecturer, Pacific Studies, University of Auckland. Dr. Uperesa’s research includes the place of sport in Pacific communities, with a focus on culture, political economy, and gender. She has published a co-edited special issue of The Contemporary Pacific featuring new and emerging work on global sport in the Pacific, and book chapters on US empire, migration, and the rise of American football in Samoa. Previous teaching appointments include University of Hawai`i-Mānoa, Columbia University, and Hofstra University. She was raised on Tutuila and is a proud alumna of Samoana High School. Theodore C. Van Alst Jr. (Lakota descent) is Professor and Chair of Indigenous Nations Studies and Director of the School of Gender Race and Nations at Portland State University. He is a co-editor and Creative Editor for Transmotion, an open-access on-line journal of postmodern indigenous studies. His short story collection, Sacred Smokes, has recently been published by the University of New Mexico Press, who also published his edited volume The Faster Redder Road: The Best UnAmerican Stories of Stephen Graham Jones. He is a chapter contributor for collections such as Seeing Red: Hollywood’s Pixelated Skins, and Visualities: Perspectives on Contemporary American Indian Film and Art. His fiction, reviews, and photography have been published widely. xxi Contributors Hēmi Whaanga – Ngāti Kahungunu, Ngāi Tahu, Ngāti Mamoe, and Waitaha, is Associate Professor in Te Pua Wānanga ki te Ao (The Faculty of Māori and Indigenous Studies) at the University of Waikato. Hēmi finished a BA in Māori language in 1996, before completing a master’s degree that analysed Māori language structure and the teaching of Māori language. His 2006 PhD investigated discourse relationships between different language elements in Māori. Since then, Hēmi has worked as a project leader and researcher on a range of projects centred on the revitalisation and protection of Māori language and knowledge (including Mātauranga Māori, digitisation of indigenous knowledge, ICT and indigenous knowledge, traditional ecological knowledge, language revitalisation, linguistics, language teaching and curriculum development). He currently leads Ātea, a Science for Technological Innovation collaboration between researchers at the University of Waikato, University of Otago, University of Canterbury and iwi, to build and design an immersive experience that will draw on Māori protocol and world views as well as new technologies to preserve and share knowledge, language and culture in the digital realm. Kyle Whyte (Potawatomi.) is Professor of Environment and Sustainability and George Willis Pack Professor at the University of Michigan School for Environment and Sustainability, serving as a faculty member in the environmental justice specialization. Previously, Kyle was Professor and Timnick Chair in the Department of Philosophy and Department of Community Sustainability at Michigan State University. Kyle’s research addresses moral and political issues concerning climate policy and Indigenous peoples, the ethics of cooperative relationships between Indigenous peoples and science organizations, and problems of Indigenous justice in public and academic discussions of food sovereignty, environmental justice, and the anthropocene. He is an enrolled member of the Citizen Potawatomi Nation. Kyle has partnered with numerous tribes, first nations and inter-Indigenous organizations in the Great Lakes region and beyond on climate change planning, education and policy. He is involved in a number of projects and organizations that advance Indigenous research methodologies, including the Climate and Traditional Knowledges Workgroup, Sustainable Development Institute of the College of Menominee Nation, Tribal Climate Camp, and Ngā Pae o te Māramatanga. He has served as an author on reports by the U.S. Global Change Research Program and is a former member of the U.S. Federal Advisory Committee on Climate Change and Natural Resource Science and the Michigan Environmental Justice Work Group. Kyle’s work has received the Bunyan Bryant Award for Academic Excellence from Detroiters Working for Environmental Justice and MSU’s Distinguished Partnership and Engaged Scholarship awards, and grants from the National Science Foundation. Nālani Wilson-Hokowhitu – Kanaka ʻŌiwi (Native Hawaiian) is Research Fellow, Te Kotahi Research Institute, University of Waikato. As a scholar of Pacific and Indigenous Studies, global citizen and woman of Kānaka ʻŌiwi (Native Hawaiian) ancestry, Nālani devotes her work to raising global awareness about critical, innovative and transformative Indigenous futurities, sustainability, and the growing voices of Kānaka ‘Ōiwi working in academia to aloha ‘āina and mālama moana/honua, to protect and care for our islands oceans and earth. Her research and teaching focuses on moʻokūʻauhau/geneaologies as methodology, voyaging, navigation, embodiment, gender/sexuality, health, well-being, and place-baced pedagogies. xxii Acknowledgements The editors would like to thank Areta Charlton for her stellar editorial work in helping to put this collection together, as well as Wiki Lewer for her support. We’d also like to thank Jason Brailey, Catherine Lake, and the Ngarara William Centre staff of RMIT for their hospitality and generosity. We would also like to acknowledge the Indigenous families, extended families, communities, and friends of the authors for supporting these Indigenous authors to do the necessary work they do, especially during a pandemic when this handbook was being finalized. Ngā mihi nunui ki a koutou. xxiii Introduction Brendan Hokowhitu The Routledge Handbook of Critical Indigenous Studies provides a wide-ranging overview of the field of Indigenous Studies scholarship informed by the lived conditions of Indigenous peoples in the first world. The handbook’s focus and reach are both interdisciplinary and international, furnishing a broad array of theoretical and empirical studies predetermined by ethical considerations in relation to Indigenous peoples’ existence. The emergence of this handbook signals an important moment related to the increasing significance of Critical Indigenous Studies and Indigenous presence within academe. Indeed, the handbook’s emergence signifies the maturing and fortification of Critical ‘Indigenous Studies’ as an international discipline that, until only very recently, was barely recognisable in academic literature, curricula, university structures and nomenclature. There is probably good reason for the sluggish growth of the discipline given the uncomfortable pairing of ‘international’ and ‘Indigenous’ due to the necessarily localised nature of Indigenous Studies units. Thus, while recognising the fruitfulness and importance of a flourishing international discipline and what such cross-contextual conversations can produce, we also recognise the geo-political predecessors to Critical ‘Indigenous Studies’, such as Native Studies, Aboriginal Studies, Māori Studies, Hawaiian Studies, Native American Studies, Native Canadian Studies, Sámi Studies, and so on. In unsettler-colonial countries and states such as Australia, New Zealand, Hawai‘i, Canada, and the United States, at least, this handbook signals the growth in prominence of a field of study that was largely obscured within and shackled by other disciplinary coda where, for instance, Indigenous peoples and cultures were deemed curious reflections of the pre-civilised Self (e.g., as in Anthropology and Archaeology), in need of development (e.g., as in Development Studies), a depository of criminality and/or pathology more generally (e.g. Sociology) and/or as some strategic outpost of Empire (e.g., as in Area Studies). The absence of any collection of its kind prior to now reflects the invisibility of Indigenous theories within the academy and the overreliance of Indigenous scholars on non-Indigenous disciplines. One of the aims of this handbook, therefore, is to add to the validity of Critical Indigenous Studies as an autonomous field of study that can stand on its own, grounded by a significant corpus of scholarly work. We define “Critical Indigenous Studies [as] a knowledge/power domain whereby scholars operationalize Indigenous knowledges to develop theories, build academic infrastructure, and inform our cultural and ethical practices” (Moreton-Robinson 2016). It is the case that there are wide global variations in terms of the state of Critical Indigenous Studies within the governance structures of universities. In Aotearoa/New Zealand, for example, Māori Studies has had some form of academic autonomy for over 50 years in most of the major universities, with all New Zealand universities now either having Faculties, Schools, or 1 Brendan Hokowhitu Departments, typically with the nomenclature ‘Māori and Indigenous Studies’. Māori Studies in the 1970s predictably came out of Anthropology and thus, to this day, its curricula and research remain largely rooted in its cultural renaissance ethos, with language and cultural revival persisting as firm pillars of Māori Studies. Fully-fledged Indigenous Studies Faculties, Schools, or Departments were/are far less common in countries like Australia, Canada, and the United States with amorphous programs of study taught into by interested academics from various disciplinary backgrounds from across the university, remaining the norm. Yet, these different disciplinary historical trajectories are not necessarily advantageous in terms of what the editors of this handbook have defined as ‘Critical Indigenous Studies’. My foray into international Indigenous Studies began in Oklahoma 2007 with the fledgling Native American and Indigenous Studies Association (NAISA), which was established to operationalise what Robert Warrior defined as intellectual warriorship. In Oklahoma I immediately recognised the breadth of disciplinary knowledge contributing to a fledgling Critical ‘Indigenous Studies’, which perhaps lacked the depth of the knowledge formalised in Māori Studies, but did not lack in critical thought, evidently being produced in conversation with disciplinary knowledges such as History, Political Science, Critical Geographies, English Literature, Women and Gender Studies, Economics, Philosophy, Environmental Sciences, Ecology, Education, Linguistics, Anthropology, Archaeology, Communication, Media and Film Studies, Sociology, Postcolonial Studies, Race Studies, Queer Studies, Law, and Cultural Studies to name but a few.Yet, the amorphous nature of NAISA and the disciplines it draws from in forming Critical ‘Indigenous Studies’ demonstrates both the flaws and strengths of the developing field. NAISA, like this handbook, adds stability and resilience to what remains an uneasy but at most times productive relationship with other disciplines, even as Indigenous Studies scholars around the world recognise and fight for Critical Indigenous Studies to gain increasing institutional and intellectual autonomy within the academy. Indigenous academic autonomy does not mean that Critical Indigenous Studies scholars stop conversations with other disciplines, as rigorous and robust engagement is pivotal to establishing our field. Simply put, Indigenous academic autonomy predominantly relates to taxonomy. That is, first extricating ourselves from the overarching Western knowledge frameworks such as ‘Humanities’ and ‘Science’ so that we can define, code, disassemble, and weave together the knowledge that makes sense to our epistemologies. Such an extraction is, of course, never simple, or non-violent as the taxonomies that normalise Western knowledge enable the conditions for the Western academy to lay claims to knowledge itself, and any disruption to that way of ordering knowledge will be contested and attacked. Thus, we view this handbook as a sovereign act, a sovereign act that is part of a larger movement that supports the disengagement of Indigenous knowledges from the confines and violences associated with Western knowledge ordering. All the contributions to this handbook are Indigenous and are understood through an Indigenous taxonomy. That is, each chapter is written by one of the growing critical mass of Indigenous scholars that has emerged over the last 10–15 years, particularly in conjunction with the increasing prominence of NAISA as the preeminent Indigenous Studies association. Whilst we readily acknowledge the non-Indigenous colleagues who contribute to our discipline, we also recognise along with our allies that few spaces are carved out in the academy for Indigenous scholars only; and even fewer spaces are carved out where Indigenous knowledge is hypothesised, defined, and/or debated and created by Indigenous scholars. It is also important to realise that many Indigenous scholars enter into academic systems that disproportionately privilege and prefer non-Indigenous scholars; for example, Indigenous scholars are paid less on average; we are lower in ranked on average; and, in the eyes of the academy and its non-Indigenous establishment, we remain curiosities or at best a tick box on a research grant. Thus, we do not 2 Introduction apologise for promoting Indigenous scholarship penned by Indigenous scholars in developing the epistemological boundaries of Critical Indigenous Studies. Consistent with the development of other Western disciplinary fields in producing their knowledge base we are interested in promoting the work of Indigenous scholars and researchers who advocate for the presence of Indigenous knowledge.We do not support interpretations of Indigenous worlds and knowledge by non-Indigenous scholars. Probably more critically, this handbook relies on the lived experiences of Indigenous scholars to provide critical understandings of indigeneity in relation to ontology (ways of being), epistemology (ways of knowing) and axiology (ways of doing). We are foremostly interested in the insights Indigenous knowledges can provide in relation to the existential experiences of Indigenous peoples and communities. That is, how we engage, disrupt, and live within the worlds that we are immersed in. The handbook, however, is not a mere auto-anthropological survey of Indigenous thought; it seeks to aid the project of re-centring Indigenous knowledges; it provides material and ideational analyses of social, political, and cultural institutions and; it critiques, considers, and contemplates how Indigenous peoples situate themselves within, outside, and in relation to dominant discourses, dominant postcolonial cultures, and prevailing Western thought. Critical Indigenous Studies and limitations The typical intent of Handbooks is to provide a comprehensive overview of a particular field of scholarship.We recognise that such an intent in a discipline as amorphous as Critical Indigenous Studies is problematic, which is why we believe ‘critical’ constitutes an important signifier of the handbook’s nomenclature because, as editors, we are completely disinterested in re-gazing at Indigenous peoples via the typical anthropological methods, which continue to plague Indigenous Studies. We are far more interested in scholarship that speaks to Indigenous sovereignty and the regeneration of Indigenous knowledges. Yet, we should also be clear in relation to the nomenclature ‘Critical Indigenous Studies’ because all three of these words are not unproblematic. I can remember being asked by a white postgraduate student about my use of the term ‘critical Indigenous theory’. The premise to his question was that using the word ‘critical’ in such a coinage (i.e., with ‘theory’ and ‘Indigenous’) was problematic because of its link to Marxism and particularly the tradition associated with the Frankfurt School. It’s a fair question, but one located and emanating out of white privilege and possession. I suggested to him that Indigenous peoples need not curtail the use of a violently imposed colonial language based on a logic that genealogically lays claim to knowledge itself. In this handbook, Critical Indigenous Studies, first, emanates out of a genealogy of Indigenous, Black, and Brown scholarship that has sought to criticise the unsettler/white claims to possession over knowledge itself. Second, Critical Indigenous Studies refers to scholarship grounded in resistance to the multiple forms of violence and micro-aggressions that Indigenous peoples and communities face every day in their neo-colonial realities. Third, Critical Indigenous Studies refers to scholarship that upholds sovereign claims to Indigenous lands, languages, cultures, ecologies, ontologies, and existentiality. It should be also clear that we are not attempting to lay claim to a universal and generalisable form of Critical Indigenous Studies instead we are conscious of the complexity of our respective existences and dependence on mother earth. We are mindful that the editors come from what have become referred to as different unsettled states, commonly referred to as ‘settler states’, and that all of us have been heavily invested in the intellectual and institutional growth of NAISA, with three of the editors serving on NAISA Council. That is to say, the authors we 3 Brendan Hokowhitu approached to submit chapters were/are predominantly NAISA members and as a consequence largely reflect the NAISA constituency, predominantly from the United States, Hawai‘i, Canada, Australia, and New Zealand with increasing input from Sámi scholars and American scholars south of the US border. This is not a limitation of the handbook per se as we believe its contents will hold relevance to Indigenous struggles globally. However, it certainly points to another conversation that is now occurring beyond the canons of postcolonialism, neo-colonialism, and the fraught underpinnings of Development Studies and Area Studies. A definite limitation of the handbook is that it does not cover all of the most topical areas now prevalent in Critical Indigenous Studies – nor, given the field-cum-discipline’s rapid growth, could it. In total we asked approximately 90 Indigenous scholars to write a chapter based on their expertise, with an expectation that we would end up with close to 50 chapters. We ended up with 43 outstanding chapters, many of which are written by some of the most well-known scholars in our field, with the remainder penned by emerging scholars. The blend of well-known and emerging scholars we believe is a strength of the handbook. However, the central point here is that although we attempted to cover as many of the issues topical to Critical Indigenous Studies, over half of the scholars we asked to contribute were, for multiple reasons, unable to and, as a consequence, some topical issues are not present in this handbook. Organisation of the handbook The handbook’s organisation intentionally diverges away from framing by a non-Indigenous disciplinary taxonomy. The handbook is organised into five interrelated sections that speak to broader thematic concepts that cut across the traditional Western disciplines and reiterate the ideas and work at the forefront of Indigenous scholarship. Accordingly, scholars from diverse disciplinary backgrounds who, nonetheless, all work within Critical Indigenous Studies constitute each section. Edited by Chris Andersen, the chapters in Section 1: Disciplinary Knowledge and Epistemology address the emerging discipline of Critical Indigenous Studies, its trajectory, its conversations with other disciplines, and the Indigenous epistemologies and knowledges, which remain critical to the curricula and research that Indigenous scholars are imparting to students and colleagues. The coinage of disciplinary knowledge and epistemology recognises the centrality of not only cultural revitalisation and knowledge creation to our discipline but also the underlyin g premise that the presence of Indigenous Studies within the academy speaks to the validity of Indigenous worldviews and challenges claims by the west to knowledge possession.This section also demonstrates how Indigenous epistemologies are operationalised in a number of social, political, and educational institutions in different geo-cultural contexts. Section 2: Indigenous Theory and Method, edited by Linda Tuhiwai Smith, is also disciplinary in that it reveals the multiple theories, philosophies, methodologies, and methods that many of the key scholars in Critical Indigenous Studies are currently drawing upon. The excellent collection of chapters in this section demonstrates the continued devotion of Indigenous scholars to Indigenous thought as a driver for research. Other chapters in this section also demonstrate the at times extremely fraught and sometimes productive interactions that Indigenous scholars have with non-Indigenous theory. Aileen Moreton-Robinson edited Section 3: Sovereignty, which is a discernible underpinning notion of our field expressed in multiple ways, such as autonomy, Indigenous governance, rights, mana motuhake, power, possession, and chiefly rights. The ubiquitous nature of sovereignty to Critical Indigenous Studies is demonstrable because it remains central to politics, land, resources, data, history, genealogies, economies, jurisprudence, and the rights to language, culture, and 4 Introduction knowledge. Whilst sovereignty also remains central to contra-colonialist ontologies, and academic and community-based resistances. The chapters in this section scope the culturally relative, philosophical, and ontologically grounded meaning of Indigenous sovereignties in practice. Section 4: Political Economies, Ecologies, and Technologies is edited by Steve Larkin, and focuses on some of the most poignant issues for all humanity as seen through the eyes and contexts of Indigenous scholars and the communities they work with. It delves into the existential realities of Indigenous peoples today and historically. The impetus of the section was to recognise that far-reaching concepts such as colonialism and capitalism are not abstract ideas for Indigenous peoples; there is a facticity to colonialism that has physical manifestations for Indigenous communities. Chapters in this section theorise the interactions of Indigenous peoples with pandemics, Maoism, health economies, environmental justice, resource management, and technology. Whilst many of the chapters deal with the Indigenous lived conditions, lands, and the environment, others look at how Indigenous communities navigate the continued presence of colonialism and broader global occurrences such as COVID-19, socialism, and the importance of the digital world. Section 5: Bodies, Performance, and Praxis, edited by myself, examines how Indigenous bodies are biopolitical in the sense that they resist broader colonial discourses, but also how they are forced to or willingly conform. Chapters in this section largely focus on praxes and performances developed by Indigenous practitioners, artists, and scholars to manifest decoloniality and/or anti-coloniality. The authors in this section employ sexuality, performance, film, sport, raranga, and educational praxes to disrupt dominant discourses and to re-establish embodied Indigenous sovereignty. Use of the handbook Although as Critical Indigenous Scholars we tend to rail against claims of ‘comprehensiveness’ because such an idea has its logic in universalism and generalisability, we do nonetheless see the value in this handbook as an idea. Building an international corpus of scholarly work led by Indigenous academics and thought leaders is a valuable project, just as NAISA was an extremely productive idea and then manifestation. That is, to build an organisation with the underpinning idea of creating an international discipline built on the conversations, knowledges, and creations of Critical Indigenous Studies scholars. There is a paucity of scholarly writing in the field of Critical Indigenous Studies and this handbook provides a venue for scholars and students to readily access and reference a diverse range of Critical Indigenous Studies scholarship that articulates and defines the Indigenous world in first world locations (see Moreton-Robinson 2016). Reference 1. 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