This special issue of Hypatia aims to cultivate and encourage theorizing about Indigenous 1 philosophies and decolonizing methodologies. Although feminist theorizing has explored the diverse legacies and experiences of marginalized voices, including Indigenous concerns, philosophy has failed to acknowledge and systematically examine its own role in perpetuating colonial oppression. This special issue aims to explore how Indigenous philosophy might transform feminist theorizing. For the purposes of this issue, the terms Indigenous, Native, or First Nations people refer to peoples who have developed and maintained cultural ties in a specific region prior to colonial contact. Hence, the issue frames Indigenous identities within the context of resisting colonial domination and advocating political stances of sovereignty and self-determination. Moreover, it is important to understand the intersections and distinctions between the terms Indigenizing and decolonizing. Though not all projects of decolonization may specifically address Indigenous issues, it is important to see how decolonizing methodologies play a role in advancing Indigenous projects and perhaps developing coalitions among multiple communities affected by colonialism. A Hypatia issue dedicated to Indigenizing and decolonizing feminist philosophy is both unique and timely. It has been over sixteen years since Hypatia dedicated an issue to Indigenous feminism in Anne Waters's 2003 edited issue, Indigenous Women in the Americas. Indigenizing and decolonizing feminist philosophy is a timely issue as well, given the leadership roles of women in contemporary Indigenous activism, including resistances at Standing Rock Reservation in North Dakota and Mauna Kea in Hawaiʻi. Moreover, in examining the intersections of Indigenizing and decolonizing frameworks, we aim to expand feminist theorizing on questions of sovereignty, allyship, dangers of cultural appropriation at university institutions, and activism. Feminism, in general, has historically been a contested movement that has generated skepticism among Indigenous women, in which any potential alliance between Indigenous women and feminism as a liberating framework of analysis and activism is regarded with caution. Sandy Grande characterizes a "Whitestream" feminism that fails to recognize intersectionality and props up settler-colonial ideology within models of social justice (Grande 2004). Theorists such as Lisa Hall, Joyce Green, and Kim Anderson have further articulated problems of white feminism that undermine efforts of solidarity between Indigenous women and feminism (Green 2007; Hall 2009; Anderson 2010), thereby inciting Indigenous resistance to feminist analyses, such as feminism's relationship with sovereignty, feminism's appeal to a universal category of women based on gender identity or shared oppression, and feminism's relationship to undermining traditional gender norms of Indigenous communities. Given this, many Indigenous scholars reject feminism as a platform for advancing Indigenous
Globalization has undeniably impacted the Earth’s ecosystems, but it has also influenced how we think about natural systems. Three fourths of the world’s forests are now altered by human activity, which challenges our concepts of native ecosystems. The dichotomies of pristine vs. disturbed as well as our view of native and non-native species, have blurred; allowing us to acknowledge new paradigms about how humans and nature interact. We now understand that the use of militaristic language to define the perceived role of a plant species is holding us back from the fact that novel systems (new combinations of all species) can often provide valuable ecosystem services (i.e., water, carbon, nutrients, cultural, and recreation) for creatures (including humans). In reality, ecosystems exist in a gradient from native to intensely managed – and “non-nativeness” is not always a sign of a species having negative effects. In fact, there are many contemporary examples of non-native species providing critical habitat for endangered species or preventing erosion in human-disturbed watersheds. For example, of the 8,000–10,000 non-native species introduced to Hawai‘i, less than 10% of these are self-sustaining and 90 of those pose a danger to native biota and are considered invasive. In this paper, we explore the native/non-native binary, the impacts of globalization and the political language of invasion through the lens of conservation biology and sociology with a tropical island perspective. This lens gives us the opportunity to offer a place-based approach toward the use of empirical observation of novel species interactions that may help in evaluating management strategies that support biodiversity and ecosystem services. Finally, we offer a first attempt at conceptualizing a site-specific approach to develop “metrics of belonging” within an ecosystem.
In this essay, I reflect on the contradictions that arise from a personal experience of conflict with my father and the clash of traditional Filipino gender norms in the context of the practice of name changes within the institution of marriage and intersecting feminist critiques of patriarchy. My understanding of the Tagalog amor propio is self-love or self-pride within Filipino culture and signifies one's authority, place, and meaning in the community. As a concept of authority, amor propio encourages practices of respect toward the authority figure. In the context of the home, amor propio is attributed to the father, and members of the family ought to respect his amor propio. This essay examines my own conflicted relationship with my father and my attempts to navigate the complex terrain of amor propio, as a Filipina, feminist/peminist, dutiful daughter. Filipino immigrant families face distinct challenges within family life owing to globalization, colonialism, and racism, so I find Jane Addams's social ethics of filial relations helpful in framing the tension between individual and social claims within the specific cultural values expected of Filipina women as dutiful daughters. Addams's feminist social sensibilities in her work at Hull House were attuned to the plight of daughters and the conflicting claims of the family emergent within the crowded immigrant neighborhoods in Chicago. She was able to articulate and sympathetically understand the generational divide within immigrant families at Hull House and sought to bridge these differences within the context of the family. I reflect on her work in my own experience as a dutiful Filipina daughter.
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