This article examines the decolonizing imperatives of the nine- episode machinima film series TimeTraveller™ (2008–2013) by the Mohawk artist, writer and curator Skawennati. TimeTraveller™ assesses the (re)presentation of Indigenous pasts and futures. Using avatar characters, Skawennati delinks (Mignolo, 2011) from colonial, Western and imperialistic narratives and the hegemonic structures of a Eurocentric worldview.
The colonization of Turtle Island (North America) resulted in genocide and attempts to erase the Indigenous and feminine cosmologies that permeated Indigenous lands, particularly Indigenous centers of power. This article uses a case study approach to critically examine the history, cosmology, destruction and restoration of an Indigenous sacred site located near present- day St.
In many pre-colonial tribal communities, Native American women held significant positions as keepers and teachers of health and wellness practices. Today, however, Native American women’s status is often relegated to the margins in colonial society, as they are disproportionately affected by health disparities resulting from legacies of historical trauma. This study explores the decolonization of the health and wellness of Native American women in the United States Pacific Northwest.
The foundation of archival methodology is influenced by colonialism and imperialism. This paternalistic system has created a hegemonic environment that has directly influenced archivists working with Indigenous materials. While positive steps have been made, such as the enactment of the Native American Graves Protection and Repatriation Act (1990) and the Protocols for NativeAmerican Archival Materials (2006), severe limitations exist due to a difference in worldview and cultural beliefs.
This article is part of a transnational collaboration between Indigenous scholars concerned about the provincialization of Indigenous struggles within modern metaphysics. This can be seen at work in notions of land as property, tribe as (modern) nation, and sovereignty as anthropocentric agency grounded on rational choice.
Teaching in Sámi schools in the Swedish part of Sápmi where Indigenous Sámi people live should be approached from the perspective of Sámi culture, despite the fact that Sámi culturally based teaching is not specifi cally defined. Therefore, teachers themselves must adapt the teaching and content for Sámi children and, as a result, no Sámi culturally based mathematics teaching usually takes place. The aim of this article is to discuss Sámi teachers’ experiences of Indigenous school transformation and their work to adapt teaching in order to provide Sámi culturally based mathematics lessons.
This paper explores a decolonizing approach to research about Indigenous women’s health in Australia. The paper identifies the strengths of decolonizing methodologies as a way to prioritize Indigenous values and worldviews, develop partnerships between researchers and the researched, and contribute to positive change. The authors draw on Laenui’s (2000) five-step model of decolonization to describe their work in the Indigenous Women’s Wellness Project in Brisbane,Queensland.
Many historians writing about Canadian history have failed to acknowledge, and some have even downright ignored, the history of chattel slavery that existed within Canada where Aboriginal people were bought and sold like commodities. Generally, when one thinks of chattel slavery, there are images of people of African ancestry being branded, whipped and labouring in cotton and tobacco fields or on sugar plantations. Yet, this is only part of a much more complex canvas of slavery in the “New World”.
This article explores the role of the body in decolonizing and Indigenous methodologies through the experiences and perspectives of four researchers and research teams living and working in different contexts in Canada and Aotearoa New Zealand. A methodological overview of these approaches is provided and stories are shared of working with theatre with Indigenous youth; of a pedagogy which affirms the centrality of the body in Indigenous teaching and learning; and an autoethnographic reflection on decolonization in relation to Māori birthing practice or traditions.