On Seasons of an Indigenous Feminism, Kinship, and the Program of Home Management

Anderson, Kim

doi:10.1017/hyp.2019.10

Cited by 6 publications

(4 citation statements)

References 18 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Both are sites that offer a gathering space through mind, body, and spirit to resist the racist and sexist domination of Indigenous bodies and to advance healing and wellness as we come to understand how to be active agents of social change and advocate against racialized and sexualized violence and other genocidal attacks on Indigenous families. Like homeplace, “the grandmother's place” advances the kind of community work that characterizes a labor of love that merges into academic spaces (Anderson 2020).…”

Section: Finding Homeplace At “The Grandmother's Place”mentioning

confidence: 99%

Finding Homeplace within Indigenous Literatures: Honoring the Genealogical Legacies of bell hooks and Lee Maracle

Brant

2023

Hypatia

View full text Add to dashboard Cite

This article maps out a pedagogical juncture of bell hooks's feminist theory of homeplace (hooks 2007) and Indigenous maternal pedagogies as liberatory praxis through a journey with Indigenous women's literatures. I position this work as a response to the call to transform feminist theorizing through Indigenous philosophies as articulated in a recent Hypatia special issue (Bardwell-Jones and McLaren 2020, 2). The article documents hooks's theory of homeplace as a space of resistance and renewal and shares insights into Indigenous experiences of homeplace within historical and contemporary contexts of genocide, and the ongoing racialized and sexualized violence on Turtle Island. I discuss finding homeplace in Indigenous literatures by sharing a genealogy of Indigenous women's literatures as theorizing tools for engaging social change within academic spaces. To bring this work full circle, I offer Indigenous perspectives of homeplace, and the lessons gleaned from Indigenous women's literatures, as intentional work toward imagining Indigenous futurities. Indeed, connecting this work with liberatory pedagogical praxis imagines a site to establish homeplace in academic settings and empower students to engage in the kind of work that fosters and calls for safer homes, schools, and communities.

show abstract

Section: Finding Homeplace At “The Grandmother's Place”mentioning

confidence: 99%

Finding Homeplace within Indigenous Literatures: Honoring the Genealogical Legacies of bell hooks and Lee Maracle

Brant

2023

Hypatia

View full text Add to dashboard Cite

show abstract

“…A key focus of Indigenous feminism is the interconnection between gendered and ecological violence within larger contexts of colonial ecocide and genocide. This gendered orientation to colonial violence offers an expansive land-based, anti-colonial ethic, that includes building relations of consent with "nonhuman kin," which include, as Daigle describes, "land, water, and animal nations" (Daigle, 2018: 202; see also Anderson, 2020;Daigle, 2016Daigle, , 2018Daigle, , 2019Goeman, 2017;Hunt, 2014;LaDuke, 1999LaDuke, [2017; Maracle, 2013;Suliman, 2019;Whetung, 2019).…”

Section: Antirelationality and The Mess Of Colonial Modernitymentioning

confidence: 99%

Repair and the 2014 Mount Polley Mine disaster: Antirelationality, constraint, and legacies of socio-ecological disruption in settler colonial British Columbia

Nunn

2023

Environ Plan D

View full text Add to dashboard Cite

In this article I situate the 2014 Mount Polley Mine disaster within centuries-long relations of colonial-modernity in the region currently known as British Columbia, Canada. Guided by the work of Gilmore and Moten, I argue that repairing colonial systems of mass disruption and death requires attending to the logics that enable and normalize these systems of violence. To support this argument, I turn to British Columbia’s early settler colonial history—a violent and destructive history forged through mining—and outline large-scale socio-ecological violence that occurred throughout this period. By turning to this history, I show how these disruptions are connected to the Mount Polley Mine disaster through ongoing and pervasive logics that enable, and often even celebrate, these processes of violence and disruption.

show abstract

“…A distinct feature of Indigenous feminism is an acknowledgement that Indigenous peoples are explicitly impacted by colonialism and the exploitation and theft of Indigenous lands, and by white supremacy and heteropatriarchy that permeate all aspects of Indigenous life in ways that particularly harm Indigenous women, girls, and 2SLGBTQQIA + people (Green, 2017;Simpson, 2017). Indigenous feminism resists these forms of domination and actively dismantles all systems of oppression that inflict violence on all (including men, boys, and all our relations) (Anderson, 2020). Indigenous feminism recognizes the unique responsibilities of people within a collective, emphasizing reciprocity amongst relations, where each body can contribute their gifts, and where balance within relationships and mind, body, spirit, and heart is the ultimate goal (Arvin et al, 2013).…”

Section: Defining An Anishinaabe Research Paradigmmentioning

confidence: 99%

Stitching Together My Anishinaabe Research Paradigm: An Approach to Storytelling With Algonquin Ikwewag (Women) and Gender-Diverse People in Mattawa and North Bay, Ontario

Patterson,

Labreche,

Morcom

et al. 2023

International Journal of Qualitative Methods

View full text Add to dashboard Cite

This article reviews an Anishinaabe research paradigm that structures a storytelling project with Algonquin Anishinaabekwewag and gender-diverse people from the Mattawa and North Bay area in Ontario, Canada. This Anishinaabe research paradigm contains an ontology, epistemology, methodology, and axiology that are informed by Anishinaabe worldviews and values, participants’ stories, as well as the knowledges and experiences the first author brings to the project as a mixed-ancestry Algonquin Anishinaabekwe. With a ribbon skirt framework of data analysis, analytical approaches from multiple knowledge systems are stitched together to form complex and cohesive stories. The methodology is guided by principles of ownership, control, access, and possession, the Tri-Council Policy Statement: Ethical Conduct of Research Involving Humans (Chapter 9), as well as Anishinaabe relational accountability which honours relationships with all of Creation. Axiology is further informed by Mino-Bimaadiziwin and Anishinaabe Original Instructions, and is expressed through Anishinaabe jiimaan (canoe) teachings and values of respect, relevance, reciprocity, responsibility, and reverence. Making space for Anishinaabe research paradigms that prioritize Anishinaabe ways of knowing and living is a powerful way to decolonize the research process and affirm the continuity of Anishinaabe lifeways.

show abstract

On Seasons of an Indigenous Feminism, Kinship, and the Program of Home Management

Cited by 6 publications

References 18 publications

Finding Homeplace within Indigenous Literatures: Honoring the Genealogical Legacies of bell hooks and Lee Maracle

Finding Homeplace within Indigenous Literatures: Honoring the Genealogical Legacies of bell hooks and Lee Maracle

Repair and the 2014 Mount Polley Mine disaster: Antirelationality, constraint, and legacies of socio-ecological disruption in settler colonial British Columbia

Stitching Together My Anishinaabe Research Paradigm: An Approach to Storytelling With Algonquin Ikwewag (Women) and Gender-Diverse People in Mattawa and North Bay, Ontario

Contact Info

Product

Resources

About