Indigenous Epistemologies

Federally-recognized tribes must adapt to many ecological challenges arising from climate change, from the effects of glacier retreat on the habitats of culturally significant species to how sea level rise forces human communities to relocate. The governmental and social institutions supporting tribes in adapting to climate change are often constrained by political obstructions, raising concerns about justice. Beyond typical uses of justice, which call attention to violations of formal rights or to considerations about the degree to which some populations may have caused anthropogenic climate change, a justice framework should guide how leaders, scientists and professionals of all heritages and who work with or for federally-recognized tribes understand what actions are morally essential for supporting tribes’ adaptation efforts. This paper motivates a shift to a forward-looking framework of justice. The framework situates justice within the systems of responsibilities that matter to tribes and many others, which range from webs of inter-species relationships to government-to-government partnerships. Justice is achieved when these systems of responsibilities operate in ways that support the continued flourishing of tribal communities.

The chapter proposes a historical and conceptual approach to the notions and
relations between “State” and “refounding” from the point of view of Latin Amer-
ican constitutionalism and thought, and from an analysis of the crucial contributions
of indigenous and popular movements to constitutional axiologies, finally
approaching some hermeneutic and methodological challenges in the scholarly
research on these categories and processes.

"En muchos sentidos, la tecnología nos sirve y mejora nuestras vidas. Sin embargo, detrás y debajo de la tecnología, en teorías y doctrinas científicas, acechan una gran cantidad de percepciones erróneas, énfasis mal dirigidos y problemas filosóficos sin resolver.
A medida que la civilización occidental creció y dominó el mundo, no logró resolver algunos problemas básicos. Una visión del Mundo Natural como principalmente materia física con poco contenido espiritual se apoderó y se convirtió en la metafísica práctica para los asuntos humanos.
Durante la Edad Media europea se produjo una división básica en las perspectivas cuando la razón y la revelación, los caminos gemelos para encontrar la verdad en las mentes de los pensadores occidentales, se dividieron en sagrados y seculares y se convirtieron en cuerpos de conocimiento equivalentes pero independientes. Una vez que la razón se hizo independiente, su único punto de referencia fue la mente humana y, en particular, la mente europea, educada y de clase media. Toda sociedad necesita personas educadas, pero la responsabilidad principal de las personas educadas es devolver la sabiduría a la comunidad y ponerla a disposición de los demás para que las vidas que llevan tengan sentido.
Los pensadores occidentales no desempeñaron su función social adecuada. La ciencia y la filosofía simplemente copiaron los caminos institucionales ya tomados por la religión occidental y se mistificarón, de modo que una de las máximas de la civilización occidental reciente ha sido declarar que algo es "académico", lo que significa que las soluciones inteligentes a los problemas son de hecho ilusorias, porque fueron ideadas por personas protegidas de las realidades de la vida cotidiana.
Los occidentales prefieren soluciones políticas, rechazan los principios involucrados y eligen una solución práctica, a menudo comprometedora del problema. Esta tradición, tal como la experimentamos hoy, es la tendencia a autorizar o financiar una cantidad asombrosa de estudios cuyas conclusiones son finalmente rechazadas para que podamos idear una solución política que nos permita evitar entender o enfrentar el problema por completo y que generalmente no es satisfactorio para nadie.
La institucionalización de la ciencia tomó muchas formas: la tendencia creciente de las personas a buscar explicaciones confiables sobre el mundo en los científicos, el desarrollo de universidades y colegios, el patrocinio de investigaciones científicas por parte de mecenas adinerados y, finalmente, el Estado.
Sin embargo, sobre todo, significaba que los científicos llegarían a actuar como sacerdotes y diferirían a la doctrina y al dogma al determinar qué verdades serían admitidas, cómo serían formuladas y cómo los científicos mismos estarían protegidos de las preguntas de la masa de personas. personas cuyas vidas se estaban volviendo cada vez más dependientes de ellos. En nuestra sociedad, hemos sido entrenados para creer que los científicos buscan, examinan y articulan verdades sobre el mundo natural y sobre nosotros mismos. No lo hacen, pero sí buscan y toman cautivos, y protegen el estatus social y económico de los científicos. Se dicen tantas mentiras para proteger la doctrina científica como se dijo para proteger a "la iglesia..."

This essay examines the grassroots feminist zine Flor y Canto, published by the East LA Chicana collective Mujeres de Maíz (MdM). This submission-based publication consists of poetry and visual art by women of color. Often associated with third wave feminism, feminist zines are credited for being the vehicle of expression for third wave feminist thought. Although Flor y Canto presents many of the characteristics common in feminist zines, MdM also draws on a Chicana feminist epistemology grounded in Indigenous worldviews to denounce the gender status quo. MdM adopts a politicized spirituality influenced by Mesoamerican conceptions of art and poetry that understands these art forms as healing, transformative, and connected to the divine. This essay argues that MdM employs this framework in their zine to make a larger critique of patriarchy and gender violence. They interrupt Western notions of art and use an Indigenous spiritual epistemology to redefine art and artists. Using the altar as a framework, this essay analyzes the poetry and art in Flor y Canto as an offering on an altar to illustrate how Chicanas deploy their artivism to speak against gender violence and ultimately heal from this trauma.

Alaska Natives all hold certain values to be paramount to their cultures. Our cultural values help define our heritages and have been lived for generations. Our cultural values have been passed down for thousands of years. Many Elders in their respective villages identified cultural values in the early 1980s in hopes to help communities heal from the problem of suicides and drug and alcohol abuse introduced by Outsiders. Many villages formalized their cultural values to ensure future generations retain, teach, and live their ways of life. This case study unites two research projects utilizing Indigenous methodologies to advance an understanding of respective cultural values, and implementing the values with the children, families, communities, and the school. The combined research evolves from a metaphysical and philosophical means to actualizing cultural values in a kindergarten classroom in a remote village in Alaska.

This paper is a rhetorical analysis and critique of the epistemological lens of the RSA's (Rhetoric Society of America's) cfp (call for papers) for their 2018 biennial conference. In this piece, I argue that in order to address the challenges of the present moment, building toward a better invention and celebrating the past, as the conference calls us to do, then we must resist the need to begin conversations firmly situated with western traditions of rhetoric. We must be epistemically disobedient (Mignolo) to this zero-point epistemology and turn to non-western rhetorics and cultural rhetorics to help us truly invent and reshape our discipline. I further highlight the role that settlers and westerners must play in these efforts.

In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon.

En este artículo propongo leer “La agonía Rasu-Ñiti” de José María Arguedas como un texto cosmopolítico. Es decir, que expresa una política Quechua basada en una lógica relacional no-humana. El danzante de tijeras Rasu-Ñiti afirma que es el hijo de un wamani, o dios montaña. Esta afirmación no solo problematiza la noción occidental de humano, sino que
resalta la presencia de otros mundos, tales como el mundo de las montañas, los animales, las plantas, los ríos, y objetos sagrados usados en rituales. De esta manera, el texto arguediano enfatiza una concepción onto-epistémica Quechua y nos invita a reconocer que los mundos andinos están constituidos por relaciones entre colectivos humanos y múltiples agentes nohumanos.

Frente ao atual contexto sócio-político, no Brasil, localizamo-nos em um campo de batalha no qual o racismo e seus efeitos, reverberados por diversas práticas e discursos ainda sobrevivem no imaginário social, produzindo, consequentemente, danos intensos, de amplitude nacional, que exigem reparações. É em busca desse propósito, o da reparação, que nos mantemos frontal e cotidianamente em posição de combate ao racismo e demais efeitos da colonização do pensamento. 1 Doutor em Estudos de Literatura-Literatura Comparada (UFF); Mestre em Relações Étnico-Raciais (CEFET-RJ); Coordenador do GT de Literaturas africanas da Revista África e Africanidades e membro do Conselho Editorial da mesma revista.

Centering the Indigenous land protection activisms of Lori Riddle (Akimel O'odham), Teresa Leal (Opata Mayo), and Eloisa Garcia Tamez (Lipan Apache), the history of European (Spanish, Anglo, Ethnic-nationalist) roots of militarization are explored and analyzed.

The 'deconstruction exercise' aims to give non-Indigenous health profession students the ability to recognise language that is imbued with power imbalance, so as to avoid the perpetuation of racialised ways of interacting with Indigenous peoples in the health system. Informed by Ngarrindjeri and Malak Malak perspectives, this is a measured anti-racism strategy, one able to address unexamined, racist language in a manner that avoids the emotive or combative nature of unstructured discussions around the impacts of racism.

For any people living in the tropical or subtropical regions of our planet, the coconut tree is an invaluable source of vitality. The ​ niyok, or coconut in Chamorro, is sustenance for most Pacific islanders. It is the tree of life. The very first peoples to come to the Marianas some three thousand years ago brought the ​ Niyok with them on their outrigger canoes. Since then, the plant has housed and nourished our people through drought, famine and war. On Guahan today, the local community has neglected the ​ niyok​ '​ s uses and a nasty invasive species has threatened its survival. Using the multidisciplinary lens of cultural ecology and indigenous story telling, this article will first examine the role of ​ niyok ​ in the Chamorro peoples​ ' ​ initial settlement of the remote western pacific archipelago. There is a wide breadth of indigenous knowledge surrounding the innumerable uses of ​ niyok ​ that has enabled the survival and progress of Chamorro people. Celebrating this knowledge is the second goal of this research endeavor, which will also show how efforts to perpetuate our culture and sustain our resources are acts of self-determination. Much like what is needed to realize decolonization, protecting our vital resources requires an immense educational campaign and achievable action plans at the community level. The final goal of this article is to critique the current response to Guahan​ '​ s rhino beetle 1 infestation and to provide solutions that will protect the ​ niyok ​ for the island​ '​ s future generations.

CAPSTONE REPORT: HAWAIIAN INTERNATIONALISM 2 Below is a detailed account of the breadth and scope of my capstone project as a longtime member and officer of Hui Aloha ʻĀina o Ka Lei Maile Aliʻi, a modern branch of the Hawaiian Patriotic League, which was originally formed in 1893 and became the largest, most significant political organization in the Hawaiian Kingdom. Our work together has focused on expanding land-based popular education programs that raise Hawaiian national consciousness and build relationships to land and people both locally and abroad. The sections herein provide the background and philosophical grounding of our programming; a review of the methods and methodologies employed; descriptions of the main projects done in the past 30 months; and a discussion of the implications of this work. The appendices attached illustrate the main content of these projects.

This article explores how across the island of New Guinea, barkcloth has functioned as a mediator between humans, their existence, and their environment. Revisiting origin myths and various uses and meanings of barkcloth in New Guinea, it is shown how barkcloth is intimately connected with human ontology, and in particular with human reproduction and death. Focusing on barkcloth as permeable and perishable substance, the paper elucidates how barkcloth effectively shapes, contains and alters human beings. Highlighting the intimate relationship between barkcloth and people’s existence, the paper also discusses some of the changes brought about by colonialism, logging and climate change, and how this might affect both the significance and future of barkcloth.

In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon. http://hdl.handle.net/1807/30080

After the outlawing of the Mexican American Studies (MAS) program in
Tucson, Arizona, K-12 Ethnic Studies programs have materialized across the
U.S. at an accelerated rate creating an urgent need for critical Ethnic Studies
professional development for K-12 educators. In direct response to both the
elimination of the MAS program and the pressing need for teacher training,
the Xicanx Institute for Teaching & Organizing (XITO) emerged as a strategy
to continue the legacy of the MAS program. XITO, a grassroots urban
education collective, has developed a decolonizing and re-humanizing
model of Ethnic Studies professional development to counter the deficit
model of current teacher education by infusing critical identity work—a
critical analysis of race, power, and systems of oppression—together with
an Indigenous epistemological framework formerly implemented in the
highly successful MAS program. A thorough description of the philosophy
and model of XITO’s praxis is presented along with testimonios from
participants of the professional development and how they have integrated
this critical Ethnic Studies training into their own educational spaces.
Recognizing the rate of expansion of K-12 Ethnic Studies programs in the
U.S., coalition-building with other grassroots urban education collectives is
necessary to scale up the movement to prepare critically and politically
conscious Ethnic Studies teachers and organizers.

Songs are knowledge" (gāne jñān) is a recurrent saying among Bauls, Fakirs, Sahajiyas, and other Bengali esoteric and heterodox communities. The sonic dimension of songs is related to cosmogonic vibration, seed, food, and feminine bodily fluids. Singing, requiring breath control and concentration, is associated with yoga. How
is the performance of songs simultaneously an embodied way of knowing and an act of
indigenous scholarship? Can the epistemology of singing coexist with hegemonic sensory
epistemologies in a postcolonial South Asia? This article draws upon a ten-year
ethnographic engagement with Bengali-speaking gurus and performers to discuss how
singing provides a transformative and anthropopoietic knowledge, rooted in bodily
experience and exchanged among performers-listeners to build togetherness in ways
that subvert dominant ideologies of relatedness. This article also adoptsBengali understandings
of ensounded knowledge to question the ocularcentric and scriptist epistemologies
that underlie modern academia. Taking songs seriously as ways of knowing in
their own right, I suggest singing asmethod and using the feelingful body as a research
tool, not only for an ethnography that reflects the sensory epistemology of the communities
I work with but also as a promising way to decolonize anthropology’s epistemic
ethnocentrism.

Ayahuasca is a psychoactive brew that has origins in the indigenous traditions of the Amazon regions of South America. It is known as a healing medicine that is deeply embedded in shamanic practices and spiritual beliefs. In the last few decades the use of Ayahuasca has developed outside of the Amazon and
has since become a transnational phenomenon, crossing boundaries between Western and non-Western healing contexts. This increasing popularity has attracted a multidisciplinary array of research interests, of which anthropology has significantly contributed. It has become evident for those engaged in
Ayahuasca research that Western epistemology is limited by its longstanding constraints of objectivism, rationalism and scientific materialism. In this thesis, I provide an analysis of Ayahuasca to outline the spiritual centrality of its use and appropriation, especially in context of healing beliefs and practices. I apply
the concept of neo-enchantment to outline how the globalization of Ayahuasca challenges the hegemony of rationalism and secularism in industrialized society. This is achieved through reference to recent Ayahuasca research and analysis that seek to overcome limitations of Western epistemology, through
dialectically synthesizing scientific and indigenous paradigms of healing and knowledge. While focused on Ayahuasca research, the outcomes of this thesis relates to broader issues in the social sciences and beyond, and raises some important questions for future research.

Native Americans’ relationship with the discipline of archaeology has been shaped by centuries of historical circumstances, political engagement, and changing research agendas, in connection with Indigenous efforts to maintain or regain control over their affairs. At different times, archaeologists were seen (and often acted) as agents of colonialism or grave robbers, but also as allies or even employees of tribes. With the increasing number of Native American archaeologists, the terms “archaeologist” and “Indigenous” are no longer mutually exclusive.
    There is no one attitude toward archaeology among Indigenous people. While some do not find it a meaningful way of relating to the past, others have embraced it as a tool that can be reconstructed and used in culturally appropriate ways. Nonetheless, professional archaeology still presents an artificial boundary that has often served to separate peoples and communities from their heritage and history.
    This chapter focuses on Indigenous North Americans’ engagement with archaeology—its historical development, contemporary practice, and future prospects and challenges. A rich, sometimes contentious discourse has developed since the 1970s on Indigeneity, ethnicity, and ethnogenesis; alternative modes of stewardship and heritage management; the protection of sacred places and cultural landscapes; bioarchaeology and genetics; intellectual property and intangible heritage; the role of oral history and traditional knowledge; and social justice and human rights. These reflect new opportunities for archaeology in response to technological advancements, changing theoretical regimes and interpretive methods, or political issues and ethical concerns relating to issues of sovereignty, repatriation, tribal recognition, and decolonization.

--- The book was reviewed in 2012,  by Karen Shiratori, in Mana (vol.18 no.2 Rio de Janeiro Aug. 2012)
--- also by Laura Rival in Journal of the Royal Anthropological Institute (Vol. 20, Issue 1, 165–166, March 2014
http://onlinelibrary.wiley.com/doi/10.1111/1467-9655.12087_6/full )
--- and by Andrea Luz Gutierrez Choquevilca in Journal de la société des Américanistes (vol. 99-2,  230-240)

Twice reprinted.
2nd edition in process

"El aporte de Anne-Gaël Bilhaut es mostrar cómo el saber a través del sueño en la cultura Zápara constituye el eje organizador e interpretativo de su proceso de etnogénesis. Tal como lo expresa en el prólogo Jacques Galinier: “en el momento de globalización de lo étnico, etapa histórica de la cual los záparas no puede escapar, una tradición cultural se reinventa pasando por el filtro organizativo de lo onírico”. Continuando con la tradición etnográfica amazonista iniciada por Philippe Descola y Anne Christine Taylor, para la nacionalidad Achuar, y Laura Rival, para la nacionalidad Waorani, la autora nos ofrece una riquísima y detallada etnografía sobre la nacionalidad Zápara de la Amazonía ecuatoriana. Se trata de una cultura que también está asentada en la Amazonía peruana y que estuvo a punto de desaparecer. Sin embargo, debido a la declaración de patrimonio de la humanidad por parte de UNESCO en el año 2001 y sobre todo al proceso de etnogénesis llevado adelante por los miembros de este pueblo y sus antepasados, actualmente se encuentran en un proceso de revitalización e identidad cultural."
Fernando Garcia, Profesor investigador, FLACSO Sede Ecuador

Critical theory, post-development, postcolonialism, feminism, decolonizing approaches and indigenous methodologies: while seemingly dissimilar, these theoretical and practical streams converge towards a common purpose: emancipation from oppressive structural power. This essay explores how academic research, by drawing on these various streams, can transcend knowledge production to serve a purpose of social justice. I examine how an emancipatory agenda can be supported by decolonizing, indigenous and feminist theories and methodologies. Throughout, I discuss the implications for a terrain that is ripe for decolonization: international development management.

Les êtres humains font et refont le sexe, le genre et la sexualité, avec des implications à la fois sociales, politiques, culturelles, juridiques et économiques. En même temps, nul ne peut refaire le monde ni se refaire soi-même exactement comme on l’entend. Les relations, les discours et les institutions historiques, normatives, disciplinaires pèsent sur ce que Janik
Bastien Charlebois (2014) appelle « la matrice sexe/genre/sexualité ». Cette matrice normalisatrice structure les relations au quotidien, tout comme les savoirs, y compris ceux produits au sein de l’Université. Contestée, elle incarne néanmoins le sens commun. Ainsi, dans l’Europe contemporaine, il semble évident à la majorité qu’il y a deux sexes, que seules l’hétérosexualité ainsi que certaines formes d’homosexualité sont possibles, que le genre est distinct du sexe et qu’ils sont tous deux stables, depuis la naissance. Ces idées façonnent nos droits et nos institutions politiques, les médias et la culture populaire, nos vies quotidiennes et les mouvements sociaux.
Les dernières décennies ont vu de nouvelles voix venir contester ces idées reçues. Les sciences sociales pourraient s’inspirer des efforts riches et divers de ces chercheurs venant des marges, ainsi que des analyses qui sont en dialogue avec leurs contributions. En particulier, ces recherches fournissent de nouvelles généalogies du pouvoir institutionnalisé, genré et sexué, depuis les colonialismes du xixe siècle jusqu’à la période contemporaine. En outre, d’une manière inévitablement partielle, fragmentée, parfois contradictoire, elles nous aident à imaginer des relations sociales au-delà des pratiques et des normes, souvent étroites, du présent.

outline a set of pedagogical practices for settlers to enact in their classrooms. The purpose of this project was to investigate options for decolonial pedagogical practices, examining how a nonindigenous or settler version of decolonial pedagogy may require a different approach. My primary argument is that varieties of decolonial pedagogical practices must be allowed to exist rather than attempting to homogenize or present formulaic methods. Failure to do so enacts and re-inscribes colonialist practices that attempt to homogenize a complex concept and construct a universal narrative, discounting embodied differences. Instead, I contend that the embodied experience(s) of the educators, specifically in all variations of culture, influence interpretations and applications of decoloniality to pedagogical practices. I also contend that that if settler or non-indigenous educators wish to employ the term decoloniality in scholarship, enact decolonial pedagogy, and consider their work to be decolonial in nature, then they must first engage in rhetorical listening, humility and self-reflexivity with people of color, learning about issues of sovereignty and how settler colonialism affects certain bodies differently than others. I further urge settlers in the field of Rhetoric and Composition, who wish to use the term decolonial, to listen to, learn from, and honor indigenous methods through active relationships and community membership, and to avoid cultural appropriation or false allyship. Finally, I argue that story as methodology that is genuinely decolonial in nature must revere storying and extend those iv practices to all professional roles-that of researcher, scholar, community member, and teacher.

"Awakening the Immaterial. Producing Zapara Indian heritage through dreams.

The Zapara Indians in the Upper Amazon are on the verge of disappearing from the linguistic map. This is a fact. And yet, their emergence within the political landscape in Ecuador (but not yet in Peru), has provided them with a greater international visibility as an indigenous group. Most unusually, the accounts of dreams become one of the key elements of new forms of identity practices and identification processes – as those narrated here by two Zapara political leaders will attest. In search of their material and immaterial heritage, these leaders make use of the realm of dreams, using occurred dreams to orient their choices in the reconstruction of a collective memory. The dream, as a tool for engaging in a regredient process or in the return into the past, provides the historical elements that the Indians will then re-inject into their present in order to construct new “traditions”. In this dissertation, I will be describing the mechanisms, the learning of, and the local theories concerning the experience of dreams. In order to be understood, the dream must first circulate, and must have an issuer as a point of departure. Dreaming is also the means for a privileged relationship between human and non- human beings. Throughout this thesis, various systems of memory will be examined based upon empirical data revealing of the dreamt experience, but also of daily life, such as new teaching methods, or the creation of artefacts, produced both by ancestors or contemporaries. These accounts will help us to understand this new process of “Zaparaisation”, which depends as much on a process of ethno-archiving than on ethno-museography, and which awakens the immaterial.

Key Words: Zapara, dream, memory, heritage, school, indigenous museography

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Le réveil de l’immatériel. La production onirique du patrimoine des Indiens Zápara (Haute Amazonie)

Les Indiens Zápara de haute Amazonie sont en train de disparaître de la carte linguistique. C’est un fait. Et pourtant, leur émergence politique en Équateur (mais non encore au Pérou), contribue à les placer sur le devant de la scène indigène internationale. Le plus insolite est que les récits de rêves – comme en témoignent plus spécifiquement ceux narrés ici par deux leaders politiques zápara – deviennent un des éléments clés d’une genèse identitaire retrouvée. En quête de leur patrimoine matériel et immatériel, ces leaders instrumentalisent le champ onirique, y puisant les récits qui orienteront leurs choix dans la reconstruction d’une mémoire collective. Le rêve, truchement d’un processus régrédient, de remontée dans le passé, fournit des éléments d’histoire que les Indiens réinjectent dans le présent pour constituer une nouvelle « tradition ». Dans cet essai seront décrits les mécanismes, les apprentissages et les théories locales concernant les expériences oniriques. Pour être compris, le rêve doit avant tout circuler, et avoir un émetteur comme point de départ. Aussi est-il le mode de relation privilégié entre les personnes humaines et non humaines. Dans la thèse, plusieurs régimes de mémoire seront étudiés à partir des données relevant de la vie onirique, mais aussi de la vie quotidienne, telles que les nouvelles expériences éducatives, ou la production d’artefacts, ceux produits par les ancêtres ou nos contemporains. Elles nous aideront à comprendre ce nouveau processus de « zaparaïsation », qui s’appuie tant sur l’ethnoarchivage que sur une ethnomuséographie, et qui sonne le réveil de l’immatériel.

Mots clés : Zápara, rêve, mémoire, patrimoine, école, muséographie indigè

Cette thèse a été préparée au Centre d’Enseignement et de recherche en ethnologie amérindienne (EREA) du Laboratoire d’Ethnologie et de Sociologie Comparative (UMR 7186)."

This paper rescues the way narrative and communication were dealt with by the Tupinamba people, the original nation of Rio de Janeiro, Bahia and Maranhão up until the 16th century. By stemming from the frameworks of Communication studies, History and Anthropology, this pre-colonial society‟s symbolic constructions about their understanding of narrative are examined in the light of the “decolonial turn.” In this sense, it is tried here to move away from the anthropocentrism of Cartesian matrixes and to bring onto the center of the stage the Tupinamba idea of poranduba – “news”, “lie”, or any narrative whatsoever – not taken by what is said (or uttered), but by what is heard. |||

O trabalho propõe recuperar a maneira de lidar com a narrativa e a comunicação para a cosmovisão do povo tupinambá, habitante originário das terras onde hoje são o Rio de Janeiro, a Bahia e o Maranhão até meados do século XVI. A partir de referenciais da Comunicação, da História e da Antropologia, resgatam-se construções simbólicas dessa sociedade pré-colonial sobre as noções de narrativa, no marco da “guinada descolonial”. Neste âmbito, aqui se propõe afastar-se do antropocentrismo das matrizes cartesianas e dar centralidade à concepção tupinambá de poranduba – “notícia”, “mentira”, ou toda narrativa – não por aquilo que se diz (ou se enuncia), mas a partir daquilo que se ouve.

En prenant en compte le contexte des nombreuses dépossessions, de l’arrachement et de l’invisibilisation des langues Autochtones, puis de l’imposition des langues coloniales dont la littérature des pensionnats témoigne avec force détail, cette thèse aménage une réflexion autour de la manière dont les autrices Autochtones contemporaines, qui écrivent en anglais ou en français (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine et Cherie Dimaline), négocient avec le langage dans leurs œuvres. Plus spécifiquement, par une lecture au plus près des textes littéraires, cette thèse étudie la façon dont les écritures Autochtones sont des lieux de savoir profondément corporéïsés, situés et relationnels et, en tant que telles, elles donnent à penser les pouvoirs du langage en employant les moyens du littéraire. L’hypothèse formulée est donc que les littératures Autochtones actuelles élaborent des théories critiques du langage dans lesquelles le corps, la langue et le territoire (physique et métaphysique) sont intimement liés; le langage et sa conceptualisation par les écrivaines font ainsi se manifester une toile de relations que supporte la littérature par la création et la mise en présence de cette interconnexion entre le monde sensible et spirituel, entre les êtres humaines et les êtres autres qu’humaines. Bref, en appuyant les réflexions sur les épistémologies Autochtones (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), cette thèse avance que, moins par un retour à des structures linguistiques que par le truchement d’une imagination poétique et narrative, les autrices à l’étude réclament les épistémologies et créent des théories du langage qui sont ramenées sur la scène de la présence littéraire.
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Considering the context of multiple dispossessions, the extraction and invisibilization of Indigenous languages, and the subsequent imposition of colonial languages, which residential school literature recounts in great detail, this dissertation reflects on how contemporary Indigenous women writers, who write in English or in French (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine and Cherie Dimaline), are attempting to (re)negotiate both Indigenous and colonial languages in their works. More specifically, through a close reading of selected texts, this thesis explores how Indigenous literatures are deeply embodied, situated, and relational places of knowledge and, as such, they convey the possibilities of language through their literary interventions. Thus, I argue that contemporary Indigenous literatures enable the creation of critical theories of language, in which body, language, and land (both physical and metaphysical) are intimately connected; language, and its conceptualization by women writers, enables a web of relations through writing that presents this interconnectedness between the sensible and spiritual worlds, and between human and other-than-human beings. Building on Indigenous epistemologies (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), this thesis argues that through poetic and narrative imagination, which differs from a return to the linguistic structures of Indigenous languages, the creative writers explored in this dissertation are reclaiming epistemologies and creating theories of language by putting them at the forefront of their literary practices.

Face à l'urgence actuelle de changer ce monde, comment lutter et avec qui ? Peut-on se battre comme femme sans trahir sa culture ? Comment s'organiser simultanément en tant que Noir·e et prolétaire ? Doit-on vraiment dénoncer à la fois le racisme, le capitalisme et le patriarcat ? Et surtout, quelles solidarités, quelles alliances construire, autour de quels projets ? Imbrication décortique la complexité des identités, des loyautés et des intérêts de chacun-e dans les mouvements sociaux. L'ouvrage présente l'histoire de luttes guerrillères (Salvador), Indiennes-paysannes (mouvement zapatiste au Mexique) ou Noires (Brésil, République Dominicaine, USA), ainsi que les mouvements de femmes, féministes et lesbiennes du continent. Les femmes des Amériques et des Caraïbes nous tendent un miroir exceptionnel pour mieux comprendre « l'intersectionnalité » à un moment de foisonnement des luttes, parfois déroutant. Partant du quotidien des mouvements pour parvenir à une véritable « science des opprimé·e·s », ce livre s'adresse aussi bien au public curieux qu'aux activistes et au monde de la recherche. Jules Falquet est sociologue et enseignante-chercheuse à l'Université Paris. Elle consacre ses recherches à la mondialisation et aux mouvements sociaux. Elle est également spécialiste des femmes dans les guérillas en Amérique Latine.

Published as part of the collection: Baehr, Elisabeth, and Barbara Schmidt-Haberkamp, eds. 2017. "And there'll be NO dancing". Perspectives on Policies Impacting Indigenous Australians since 2007. Newcastle upon Tyne: Cambridge Scholars Publishing.

This chapter critically analyses the relationship of Aboriginal Australia to the Australian settler colonial state in the light of Georgio Agamben's theory of the state of exception.

Un essai, politique, sur l'oralité dans un corpus de films d’Afrique noire francophone de 1950 à 2000. Dans un langage clair, l'auteur illustre comment dans les sociétés de l’écriture, le texte engagerait l’Homme et que cette écriture aurait imposé un genre, un style et des modes de production de sens qui sont propres à ces sociétés de l’écriture d’où, par exemple, la naissance du langage cinématographique formalisé. Ainsi il se demande ce qui arriverait à une analyse de film calquée sur ce langage dont les articulations discursives ne sont pas nécessairement en adéquation avec la mysticité de la parole qui, elle, engagerait véritablement l’Homme en Afrique noire? Qu’arrive-t-il à l’analyse quand l’image d’une parole «détourne» le sens prescrit dans les modes opératoires du langage cinématographique des sociétés de l’écrit ? Comment le cinéma, à travers la technique audiovisuelle, devient-il une technologie par excellence capable de nous faire « voir » la nature mystique et culturelle de cette parole ?

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O artigo visa apresentar problemas teóricos e epistemológicos sobre o universo dos museus e processos museológicos indígenas a partir de dados, informações e experiências etnográficas oriundas de investigações efetuadas durante cerca de 15 anos sobre este campo de pesquisas. Tratamos de questões pertinentes para a constituição de uma antropologia dos museus indígenas, situando temas como a reflexividade, a coautoria, a simetria, a horizontalidade, as formas de validação do conhecimento antropológico e a representação; como aspectos importantes para a constituição de uma abordagem etno-museológica em meio à diversidade de museus indígenas no Brasil. Palavras-chave: Museus Indígenas, Antropologia, Etnografia, Epistemologia.

In a world overwhelmingly unjust and seemingly deprived of alternatives, this book claims that the alternatives can be found among us. These alternatives are, however, discredited or made invisible by the dominant ways of knowing. Rather than alternatives, therefore, we need an alternative way of thinking of alternatives. Such an alternative way of thinking lies in the knowledges born in the struggles against capitalism, colonialism, and patriarchy, the three main forms of modern domination. In their immense diversity, such ways of knowing constitute the Global South as an epistemic subject. The epistemologies of the South are guided by the idea that another world is possible and urgently needed; they emerge both in the geographical north and in the geographical south whenever collectives of people fight against modern domination. Learning from and with the epistemic South suggests that the alternative to a general theory is the promotion of an ecology of knowledges based on intercultural and interpolitical translation.

Este ensayo considera las conceptualizaciones indígenas del desarrollo como una "enfermedad del camino del blanco", y las formas en que ellos se proponen curar esta enfermedad, con el fin de mostrar un horizonte diferente en la búsqueda del buen vivir, reivindicado por los pueblos indígena a través del consumo ritual de la coca y el tabaco.

In this article, we provide an in-depth organizational analysis of the World Indigenous Nations Higher Education Consortium (WINHEC) through its global strategies in achieving nation building and self-determination for indigenized higher education efforts. We identify four theories from the literature used by WINHEC in its operations, and propose two new theories to fit our evaluation of the Consortium—Indigenous Creativity Theory and Indigenous Cultural Creativity Theory. Social cartography, archival analysis, and discourse analysis are used to identify the indigenous, paradigms, and practices of the Consortium. Employing a strengths, weaknesses, opportunities, and challenges (SWOC) approach, we examine WINHEC’s organizational contributions, effectiveness, unique aspects, and challenges of indigenous engagement and governance in the membership nations’ locations. The findings suggest that both indigenous and non-indigenous peoples play an important and symbiotic role essential for the furthering of indigenous higher education worldwide.

Keywords: indigenous paradigm, indigenous higher education, WINHEC

The deployment and utilization of case studies have enriched both theoretical understandings and practical implications of philosophical scholarship. The inclusion and analyses of case studies have also broadened the purview of our epistemic considerations, urging knowers to contemplate spaces, places, peoples, and beings we might not encounter in our scholarship or everyday lives. While case studies can broaden our epistemic considerations, there is a worrying homogeneity present in the selection of case studies that reflects particular epistemic locations. The limited range of selection criteria, overdetermined by epistemically privileged selectors, presents a challenge to how inclusive our categories are of whom we consider as knowers and what we identify as knowledge, as well as how accurate and useful our knowledge is. Much of the scholarship that has placed critical attention on the homogeneity of epistemic locations represented in dominant discourse has been informed by the social identities of nondominantly or subordinately positioned knowers, emphasizing the importance of epistemic positionality to knowledge processes and production. For example, Patricia Hill Collins (1990, 225) discusses how Eurocentric, masculinist social-scientific analyses of family may be overdetermined by studies of the heteronormative nuclear family structure represented within white, male, elite social experiences and background assumptions. This has led to a lack of epistemic consideration and an underdevelopment of research agendas that explore familial structures more representative of those outside 211

Agents require a constant flow, and a high level of processing, of relevant semantic information, in order to interact successfully among themselves and with the environment in which they are embedded. Standard theories of information, however, are silent on the nature of epistemic relevance. In this paper, a subjectivist interpretation of epistemic relevance is developed and defended. It is based on a counterfactual and metatheoretical analysis of the degree of relevance of some semantic information i to an informee/agent a, as a function of the accuracy of i understood as an answer to a query q, given the probability that q might be asked by a. This interpretation of epistemic relevance vindicates a strongly semantic theory of information, according to which semantic information encapsulates truth. It accounts satisfactorily for several important applications and interpretations of the concept of relevant information in a variety of philosophical areas. And it interfaces successfully with current philosophical interpretations of causal and logical relevance.

Este libro reúne investigaciones basadas en etnografías comprometidas construidas a partir de interacciones intelectuales, políticas y afectivas entre miembros del Grupo de Estudios sobre Memorias Alterizadas y Subordinadas (GEMAS) y sujetos, familias, comunidades y organizaciones indígenas. En contraste con las narrativas totalizantes y homogéneas de la nación –que silencian, banalizan o niegan otros relatos e historicidades– las memorias fragmentadas se nutren de retazos dispersos en múltiples soportes y materialidades. La violencia ejercida por el Estado argentino socavó los sentidos de pertenencia y devenir de los pueblos originarios, resquebrajó sus instituciones, epistemologías y cosmologías, e interrumpió instancias de transmisión intergeneracional. Invisibilizados entre otros sectores subalternos, sus procesos organizativos incluyen la reconstrucción de tramas de memoria, para lo cual apelan a conceptos, metodologías y marcos interpretativos propios elaborados a través de experiencias colectivas de “estar en lucha”.

This fieldwork focused on exploring local men's, women's and clergy's perceptions and understandings of spousal abuse in juxtaposition to: a) theology-informed analysis of Church teachings concerning the metaphysics of gender relations, marriage and spousal abuse, and b) an analysis of culture-specific gender ideals and norms. This research has been motivated by the aim to identify local mechanisms and resources for changing attitudes that sustain spousal abuse and, especially, the relevance and feasibility of theology-informed and clergy-centred solutions. Ms Istratii presents here an overview of the project and fieldwork, contextualising it in the relevant literatures and the rationale for its epistemological and methodological innovations. While early to reach any conclusions, some research findings are delineated in ways that suggest intricate, multifarious realities on the ground and the need for multidimensional approaches to normative change.

"Water planning processes in Australia have struggled to account for Indigenous interests and rights in water, including the use of Indigenous knowledge in water management. In exploring the role of Indigenous knowledge in government-led water planning processes, how might tensions between Western scientific and Indigenous knowledges be lessened? Drawing on two case studies from northern Australia we examine how Indigenous knowledge is represented and managed as a different social knowledge to that of Western science in a management context where legal and planning conventions assume priority. The role of Indigenous (social) knowledges in developing options and strategies for sustainable water management is contingent upon the participation of Indigenous people in water planning. We suggest that water planning processes must contain the possibility of an explicit approach to mutual recognition and consequent translation of the conceptual and pragmatic bases of water management and planning in both Western scientific and Indigenous domains.

Keywords: Indigenous knowledge; water planning; sustainability; translation"

"En offrant aux Zapara le rêve pour communiquer avec lui, le démiurge Piatsaw leur a permis de penser le monde, de retrouver la connaissance et la mémoire, et d'envisager l'avenir -- la nuit permettant d'atteindre l'essence des choses et de dépasser les frontières du temps et de l'espace.

En Equateur, les Zapara recherchent désormais dans les visions oniriques les réponses aux questions que leur pose l'existence, qu'il s'agisse d'un accord politique à trouver ou d'un évènement historique à comprendre.

Profondément ancrée dans le quotidien, l'expérience du rêve est ainsi constamment interrogée par les Indiens Zapara pour faire face aux nouveaux défis de la mondialisation."