Thomas King and Contemporary Indigenous Identities

Visual Effects: A Fake Indigenous Warrior, A Contested Hill and Urban Imaginaries of Indigeneity in Santiago de Chile

“…Currently, Mapuche indigeneity is expressed through diverse manifestations within the city, in an ongoing reappropriation and resignification of the urban space and place‐making in Santiago, revealing the long multicultural character of the city (Imilán, 2017). While the city historically constituted a space of exclusion and marginality for indigenous people, their growing and active presence within urban contexts speaks of a reality of negotiation, hybridisation and even reterritorialisation, encompassing symbolic as well as material aspects that can be seen throughout Abya Yala (see García Canclini and Liffman, 2000; García Canclini, 2005; Escobar, 2008; Peters and Anders, 2013; Horn, 2018). These dynamics are fundamental for understanding the contemporary cityscapes of Santiago, calling attention to the need to address contemporary indigenous experiences (see, for example, Gissi, 2004; Antileo, 2008; Aravena, 2007; Imilán, 2009), without relegating them to the ‘traditional’ spaces of the rural communities defined by colonial mandates.…”

The Food Police: The White Possessive Securitization of Winnipeg Food Spaces

“…All cities are Indigenous cities, and there is a robust field of urban Indigenous studies that has theorized cities as Indigenous territories, spaces, and hubs of relations for decades (seeLobo 1998;Newhouse and Peters 2003;Ramirez 2007;Thrush 2007;Silver et al 2008;Peters 2012;Peters and Andersen 2013).4 I write this article as a white Indigenous Studies scholar, from my own embodied experiences as a white woman who lives in Winnipeg and lives in/alongside Indigenous worlds through my immediate and extended relations. Whiteness shapes the public spaces of Winnipeg and is "only invisible for those who inhabit it"(Ahmed 2004, para 1; Moran 2004, para 21) while, for racialized people, it is hypervisible(Moreton- Robinson 2015, xiii).…”

It is no Longer Possible to Go Back Home: Crossing Borders and Liminal Space in Thomas King’s “Borders”

“…It is not enough to be a Blackfoot; the mother needs to declare citizenship, either American or Canadian. According to Laura Peters (2003), "The presence of the indigenous people serves as a constant reminder that Canadians are not indigenous in that they are not of the land, while the indigenous -as "Borders" so powerful reveals -are not Canadians' (197). King challenges both Canadian and American perspectives of the border that delimit the indigenous identity.…”