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What is the relationship between economic progress in the land now called Canada and the exploitation of Indigenous peoples? And what gifts embedded within Indigenous world views speak to miyo-pimâtisiwin, the good life, and specifically to good economic relations? ''Upholding indigenous economic relationships'' draws on the knowledge systems of the nehiyawak (Plains(...)
Upholding indigenous economic relationships: Nehiyawak narratives
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What is the relationship between economic progress in the land now called Canada and the exploitation of Indigenous peoples? And what gifts embedded within Indigenous world views speak to miyo-pimâtisiwin, the good life, and specifically to good economic relations? ''Upholding indigenous economic relationships'' draws on the knowledge systems of the nehiyawak (Plains Cree) to argue that economic exploitation was the initial and most enduring relationship between newcomers and Indigenous peoples and that Indigenous economic relationships are constitutive: connections to the land, water, and other human and nonhuman beings form us as individuals and as peoples. This groundbreaking study employs previously overlooked Indigenous economic theories and relationships and provides contemporary examples of nehiyawak renewing these relationships in resurgent ways. ''Upholding indigenous economic relationships'' offers tools that enable us to reimagine how we can aspire to the good life with all our relations.
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Remapping sovereignty: Decolonization and selfdetermination in NA indigenous political thought
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Accounts of decolonization routinely neglect Indigenous societies, yet Native communities have made unique contributions to anticolonial thought and activism. ''Remapping sovereignty'' examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both(...)
Remapping sovereignty: Decolonization and selfdetermination in NA indigenous political thought
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Accounts of decolonization routinely neglect Indigenous societies, yet Native communities have made unique contributions to anticolonial thought and activism. ''Remapping sovereignty'' examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through state sovereignty, Indigenous theorists emphasized the self-determination of peoples against sovereign state supremacy and articulated a visionary politics of decolonization as earthmaking. Temin traces the interplay between anticolonial thought and practice across key thinkers, interweaving history and textual analysis. He shows how these insights broaden the political and intellectual horizons open to us today.
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Dans cet essai historique en éducation, le premier sur ce sujet, Véronique Paul, en collaboration avec Elisapi Uitangak Tukalak et Siaja Mark Mangiuk, raconte les étapes et les défis de la prise en charge de la scolarisation des communautés inuites du Nunavik (Québec) de 1950 à 1990. Elle démontre la résistance dont ont fait preuve les Inuits face à des institutions(...)
Une histoire de la scolarisation au Nunavik
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Dans cet essai historique en éducation, le premier sur ce sujet, Véronique Paul, en collaboration avec Elisapi Uitangak Tukalak et Siaja Mark Mangiuk, raconte les étapes et les défis de la prise en charge de la scolarisation des communautés inuites du Nunavik (Québec) de 1950 à 1990. Elle démontre la résistance dont ont fait preuve les Inuits face à des institutions venues de l’extérieur et les méthodes qu’ils ont développées afin d’intégrer leur langue et leurs cultures dans leurs écoles. Elle s’intéresse particulièrement à deux communautés dissidentes, celles d’Ivujivik et de Puvirnituq, qui ont entrepris de construire et d’administrer leur propre projet d’école pour et par les populations locales. L’étude permet de mieux comprendre le chemin parcouru par ceux et celles qui ont vécu ces changements et rend compte, par conséquent, de la situation au Nunavik vis-à-vis de l’institution scolaire.
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Ice animates the look and feel of climate change. It is melting faster than ever before, causing social upheaval among northern coastal communities and disrupting a more southern, temperate world as sea levels rise. Economic, academic, and activist stakeholders are increasingly focused on the unsettling potential of ice as they plan for a future shaped by rapid(...)
Ice geographies: The colonial politics of race and indigeneity in the Arctic
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Ice animates the look and feel of climate change. It is melting faster than ever before, causing social upheaval among northern coastal communities and disrupting a more southern, temperate world as sea levels rise. Economic, academic, and activist stakeholders are increasingly focused on the unsettling potential of ice as they plan for a future shaped by rapid transformation. Yet, in "Ice geographies," Jen Rose Smith demonstrates that ice has always been at the center of making sense of the world. Ice as homeland is often at the heart of Arctic and sub-Arctic ontologies, cosmologies, and Native politics. Reflections on ice have also long been a constitutive element of Western political thought, but it often privileges a pristine or empty "nature" stripped of power relations. Smith centers ice to study race and indigeneity by investigating ice relations as sites and sources of analysis that are bound up with colonial and racial formations as well as ice geographies beyond those formations. Smith asks, How is ice a racialized geography and imaginary, and how does it also exceed those frameworks?
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With more than fifty contributors, ''Indigenous critical reflections on traditional ecological knowledge'' offers important perspectives by Indigenous Peoples on Traditional Ecological Knowledge and Indigenous value systems. The book aims to educate and inspire readers about the importance of decolonizing how Indigenous Knowledges are considered and used outside of Native(...)
Indigenous critical reflections on traditional ecological knowledge
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With more than fifty contributors, ''Indigenous critical reflections on traditional ecological knowledge'' offers important perspectives by Indigenous Peoples on Traditional Ecological Knowledge and Indigenous value systems. The book aims to educate and inspire readers about the importance of decolonizing how Indigenous Knowledges are considered and used outside of Native communities. By including the work of Indigenous storytellers, poets, and scholars from around the globe, editor Lara Jacobs and chapter authors effectively explore the Indigenous value systems-relationships, reciprocity, and responsibility-that are fundamental to Indigenous Knowledge systems and cultures. Indigenous languages and positionality statements are featured for each of the contributors to frame their cultural and geographical background and to allow each Indigenous voice to lead discussions and contribute critical discourse to the literature on Indigenous Knowledges and value systems. By creating space for each of these individual voices, this volume challenges colonial extraction norms and highlights the importance of decolonial methods in understanding and protecting Indigenous Knowledges.
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''Indigenous Currencies'' follows dynamic stories of currency as a meaning-making communication technology. Settler economies regard currency as their own invention, casting Indigenous systems of value, exchange, and data stewardship as incompatible with contemporary markets. In this book, Ashley Cordes refutes such claims and describes a long history of Indigenous(...)
Indigenous currencies: Leaving some for the rest in the Digital Age
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''Indigenous Currencies'' follows dynamic stories of currency as a meaning-making communication technology. Settler economies regard currency as their own invention, casting Indigenous systems of value, exchange, and data stewardship as incompatible with contemporary markets. In this book, Ashley Cordes refutes such claims and describes a long history of Indigenous innovation in currencies, including wampum, dentalium, beads, and, more recently, the cryptocurrency MazaCoin. By looking closely at how currencies developed over time through intercultural communication, Cordes argues that Indigenous currencies transcend the scope of economic value, revealing the cultural, social, and political context of what it means to exchange.
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Construit à partir d’entretiens donnés par Ailton Krenak sur une période de quarante ans, cet ouvrage raconte un chapitre essentiel de l’histoire du Brésil : celui du réveil politique des peuples autochtones à la fin des années 1970. Lui-même survivant d’un peuple massacré jusqu’à la limite de l’extinction par la colonisation avant de devenir un acteur de premier plan du(...)
Le réveil des peuples de la terre
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Construit à partir d’entretiens donnés par Ailton Krenak sur une période de quarante ans, cet ouvrage raconte un chapitre essentiel de l’histoire du Brésil : celui du réveil politique des peuples autochtones à la fin des années 1970. Lui-même survivant d’un peuple massacré jusqu’à la limite de l’extinction par la colonisation avant de devenir un acteur de premier plan du mouvement, Ailton Krenak nous emporte, au fil de ces entretiens, dans cette incroyable expérience d’organisation des peuples autochtones pour défendre leurs droits, depuis la période de la dictature dans les années 1970, jusqu’à l’arrivée de Jair Bolsonaro au pouvoir, en passant par l’époque exaltante de la refondation démocratique du pays dans les années 1980. Ces témoignages livrent également une analyse fulgurante de l’histoire récente de la colonisation du Brésil et des modèles d’invasion de l’Amazonie au moment même où celle-ci faisait irruption sur la scène internationale comme un enjeu écologique planétaire. En cela, ce livre ne représente pas simplement un document historique remarquable, il est aussi une réflexion sur le monde occidental et un appel à penser de nouvelles alliances pour faire face au front de destruction qui menace toutes les formes de vie sur Terre.
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Living as nature?
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In a world where artificial intelligence has and increasingly important place in our daily lives, and more and more of our time is spent on screens, what does "Living as Nature" mean anymore? We wanted to answer this question in a two eyed seeing approach, a term coined by Mi’kmaw elder Albert Marshall referring to seeing from one eye with strengths of Indigenous ways of(...)
September 2025
Living as nature?
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In a world where artificial intelligence has and increasingly important place in our daily lives, and more and more of our time is spent on screens, what does "Living as Nature" mean anymore? We wanted to answer this question in a two eyed seeing approach, a term coined by Mi’kmaw elder Albert Marshall referring to seeing from one eye with strengths of Indigenous ways of knowing, and from the other eye with the strengths of Western ways of knowing, and to use both of these eyes together to move forward. This can be seen through the pairing of Wendat values and the principles of the Montréal Declaration for a Responsible Development of Artificial Intelligence. We offer a mirrored reflection on this topic, from the perspectives of a researcher in AI for biodiversity conservation (Mélisande) and an Indigenous landscape architect (Carling): How can AI researchers working on applications in biodiversity reconcile Western science with Indigenous knowledge and ways of knowing of "Living as Nature?"
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Indigenous relations are often described in anthropological terms, or as expressions of timeless, unchanging kinship ties. In ''Speculative Relations'', Joseph M. Pierce challenges this view, considering the potential of these relations as a means of repairing the damages of history. Pierce approaches Indigenous art and culture not as objects of study, but through(...)
Speculative relations: Indigenous worling and repair
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Indigenous relations are often described in anthropological terms, or as expressions of timeless, unchanging kinship ties. In ''Speculative Relations'', Joseph M. Pierce challenges this view, considering the potential of these relations as a means of repairing the damages of history. Pierce approaches Indigenous art and culture not as objects of study, but through relations committed to reciprocity and care for human and more-than-human beings. Drawing on Cherokee thinking, Indigenous queer theory, literary and cultural studies, and art criticism, he illuminates pathways for understanding and resisting the ongoing damages of colonialism while pointing to future worlds and imaginaries that breathe life into Indigenous thought and practice. Analyzing a range of materials—from photography, literature, and sculpture to film and ethnography—Pierce reveals how speculation, as a form of situated knowledge production, can repair and reimagine the worlds that colonialism sought to destroy. In doing so, Pierce highlights how gestures, poetics, and embodiment can uphold tradition and harness the imaginative power of speculation to create pathways for living in good relations.
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Theory of water
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For many years, Leanne Betasamosake Simpson has found refuge in skiing—in all kinds of weather across different forms of terrain, often following the trail beside a beloved creek near her home. Recently, as she skimmed along this path and meditated on our world's uncertainty—including environmental devastation, the rise of authoritarianism, and the effects of ongoing(...)
Theory of water
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For many years, Leanne Betasamosake Simpson has found refuge in skiing—in all kinds of weather across different forms of terrain, often following the trail beside a beloved creek near her home. Recently, as she skimmed along this path and meditated on our world's uncertainty—including environmental devastation, the rise of authoritarianism, and the effects of ongoing social injustice—her mind turned to the ice beside her, and the snow beneath her feet. And she asked herself: What might it mean to truly listen to water? To know not only the land on which we live, but the water that surrounds and inhabits us? To coexist with and alongside water? So begins this renowned writer's quest to discover, understand, and trace the historical and cultural interactions of Indigenous peoples with water in all its forms. On her journey, she reflects on the teachings, traditions, stories, and creative work of others in her community—particularly those of her longtime friend Doug Williams, an Elder whose presence suffuses these pages; reads deeply the words of thinkers from other communities whose writing expands her own; and begins to shape a "Theory of Water" that reimagines relationships among all beings and life-forces.
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