DOCSLIB.ORG

Disabled Women and Their Struggle to Organize by Janet Price

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Disabled Women and Their Struggle to Organize by Janet Price Women within the Indigenous The Seeds of a Movement— Peoples’ Movement of Mexico: Disabled Women and their New Routes for Transforming Power Struggle to Organize By Marusia López Cruz By Janet Price fromfrom Changing Changing Their Their World World 2nd 1st Editionedition Edited by Srilatha Batliwala Scholar Associate, AWID Building Feminist Movements and Organizations 2008 This case study was produced by AWID’s Building Feminist Movements and Organizations (BEFMO) Initiative These publications can be found on the AWID website: www.awid.org Changing their World 1st Edition Contains case studies: Women in the Indigenous Peoples’ Movements of Mexico: New Paths for Transforming Power by Marusia López Cruz Against All Odds: The Building of a Women’s Movement in the Islamic Republic of Iran By Homa Hoodfar The Dalit Women’s Movement in India: Dalit Mahila Samiti By Jahnvi Andharia with the ANANDI Collective Domestic Workers Organizing in the United States By Andrea Cristina Mercado and Ai-jen Poo Challenges Were Many: The One in Nine Campaign, South Africa By Jane Bennett Mothers as Movers and Shakers: The Network of Mother Centres in the Czech Republic By Suranjana Gupta The Demobilization of Women’s Movements: The Case of Palestine By Islah Jad The Piquetera/o Movement of Argentina By Andrea D’Atri and Celeste Escati GROOTS Kenya By Awino Okech The European Romani Women’s Movement—International Roma Women’s Network By Rita Izsak Changing their World 2nd Edition Contains four new case studies: The Seeds of a Movement—Disabled Women and their Struggle to Organize By Janet Price GALANG: A Movement in the Making for the Rights of Poor LBTs in the Philippines By Anne Lim The VAMP/SANGRAM Sex Worker’s Movement in India’s Southwest By the SANGRAM/VAMP team Women Building Peace: The Sudanese Women Empowerment for Peace (SuWEP) in Sudan By Zaynab ElSawi Strengthening Monitoring and Evaluation for Women’s Rights: Twelve Insights for Donors By Srilatha Batliwala Capturing Change in Women’s Realities: A Critical Overview of Current Monitoring and Evaluation Frameworks and Approaches By Srilatha Batliwala and Alexandra Pittman The Association for Women’s Rights in Development (AWID) is an international feminist, membership organization committed to achieving gender equality, sustainable development and women’s human rights. AWID’s mission is to strengthen the voice, impact and influence of women’s rights advocates, organizations and movements internationally to effectively advance the rights of women. Author: Marusia López Cruz Editor: Srilatha Batliwala Designer: Storm. Diseño + Comunicación 2008 This publication may be redistributed non-commercially in any media, unchanged and in whole, with credit given to AWID and the author. Published by AWID, Toronto, Mexico City, Cape Town. This publication is available online at www.awid.org This publication is also available online in French and Spanish. Toronto Office 215 Spadina Ave, Suite 150 Toronto, Ontario M5T 2C7 Canada [email protected] AWID gratefully acknowledges the generous support of Cordaid, Hivos, Irish Aid, Levi Strauss Foundation, MDG3 Fund (Dutch Ministry of Foreign Affairs), Oxfam Novib, the Swedish International Development Cooperation Agency (Sida), and the Swiss Agency for Development and Cooperation (SDC). Introduction Women within the Indigenous Peoples’ Movement of Mexico: New Paths for Transforming Power By Marusia López Cruz “We want a road that’s both parallel to the men’s road and one with it because we’re indigenous, too, we women and our male comrades--all of us are indigenous peoples.... That’s the right we were fighting for.... We want our voices, our feelings to be taken into account...because he can’t express the same thing I can... because they’re always the ones who make decisions” —Felícitas Martínez, Coordinator of the National Co- ordinating Committee of Indigenous Women Introduction The alarming conditions of marginalization imposed on indigenous peoples by the state, the cultural practices of some of indigenous peoples that hamper the full exercise of women’s rights, and the opportunities and contributions offered to women by their ethnic heritage, are key aspects of the personal and collective struggles undertaken by indigenous women. Understanding these aspects is fundamental in describing the construction, agenda, and strategies of the women within the indigenous movement in Mexico, particularly the National Coordinating Committee of Indigenous Women (Coordinadora Nacional de Mujeres Indígenas, CNMI). Mexico is a pluriethnic, pluricultural country. According to data provided by the National Institute of Statistics and Geography (INEGI) and the National Commission for the Development of Indigenous Peoples (CDI): • The indigenous population numbers 12.7 million people,1 representing 13% of the national population. A total of 6, 011, 202 million people over the age of six speak one of the 62 indigenous languages registered in the country.2 • The states with the largest number of indigenous people are: Oaxaca (2.02 million), Veracruz (1.19 million), Chiapas (1.19), Yucatán (1.18 million), State of Mexico (1.17 million), and Puebla (1.06 million).3 The states with the highest percentage of indigenous people are Yucatán (59%), Oaxaca (48%), Quintana Roo (39%), Chiapas (28.5%), Campeche (27%), Hidalgo (24%), Puebla (19%), Guerrero (17%) and San Luis Potosí and Veracruz (15% each).4 The state, far from recognizing and protecting the rights of indigenous people, has maintained, tolerated, and even promoted xenophobia and the excessive exploitation of this population’s resources and labor, which not only undermines existing cultural diversity, but also puts the identity, sovereignty, and governability of the nation at risk. Socio-economic indexes reflect a high concentration of poverty in indigenous areas; as a matter of fact, 83% of all indigenous municipalities are found in categories of high and very high marginality.5 Furthermore, the extermination policy implemented or covered up by the state itself consists of the following aspects: increasing militarization as a method of social control in the indigenous communities, the dispossession of indigenous territories for the commercial exploitation of natural resources found there, the rejection by authorities of the peoples’ own organizational forms (very few states in the country 1 CDI: http://www.cdi.gob.mx/index.php?id seccion=3 2 INEGI: http://www.inegi.gob.mx/est/contenidos/espanol/rutinas/ept.asp?t=mlen01&s=est&c=5689 3 Patricia Fernández, Juan Enrique García and Diana Esther Ávila, “Estimaciones de la Población Indígena en Mexico,” La Situación Demográfica de Mexico (Mexico, CONAPO, 2002), p.174, http://www.conapo.gob.mx/ publicaciones/2002/13.pdf. 4 Ibid. 5 Instituto Nacional de las Mujeres, “Las mujeres indígenas de Mexico: su contexto socioeconómico, demográfico y de salud,” 2005. http://cedoc.inmujeres.gob.mx/documentos_download/100833.pdf Changing their World: Concepts and Practices of Women’s Movements 1 Introduction effectively recognize the right to autonomy in have been maintained for generations, thus their legal framework), and a lack of educational impeding the full enjoyment of their human policies reflecting the multicultural nature of the rights. Some of these are: nation. Of the sum total of indigenous language 1. A strict, asymmetric sexual division of speakers in the country, women make up 50.77% labor that generates heavy work loads 6 (approximately 3, 052,138 million). As is the case and exploitation at very early ages. One in other sectors of the population of Mexico, the woman expressed this social reality in the historic marginalization and discrimination against following lines: all indigenous people particularly affects women. Despite regional and ethnic differences, in most We have to get up at three or four o’clock cases there are several factors in common: in the morning to make the fire and boil the Extreme poverty affects women in coffee....After that we have to do other jobs many ways. With regards to education, because we have animals to tend like pigs, for example, indigenous women are farther corral animals, chickens and all that. We behind than men; there are now 636,720 have to shell the corn, and after that we have to get the children up so they can eat monolingual women, compared to 371,083 breakfast and go to school. Then we’re men, and more than half of the women who alone in the house and have to sweep and 7 speak an indigenous language are illiterate. clean up. After that we start off for the river With regards to health, the number of to wash clothes for the children and the maternal deaths among indigenous women whole family. We get home late and begin is triple the national average; it is estimated washing the corn for making tortillas, we that 1,400 indigenous women die from such finish grinding and preparing it and then complications every year.8 Another alarming begin to pat out the tortillas. Sometimes situation that highlights their marginalization we’re still making them when our husbands is the malnutrition that affects around 40% of get home. We have to give them something all indigenous women.9 As for their economic to eat. When the children get home we give them their lunch...That’s what we do all day situation, the lack of public policies that long.11 guarantee subsistence and economic autonomy for indigenous women leaves 2. Preference given to males in education them completely vulnerable, especially when (based on the argument that women their husbands or fathers have to migrate. At get married and must take charge this time only 14% of all indigenous women of household work), the exclusion of have access to credit, plus the fact that an women from community spaces and increasingly larger number of indigenous decision-making positions (assemblies, women day workers are not included in any administration of community justice, etc.), 10 public health system. and access to land and resources (only Culture and the so-called “usos y 17% of the population with agrarian and costumbres” (traditional practices and communal property rights are women12).
Load more

Recommended publications
  • Marie Laing M.A. Thesis
    Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit by Marie Laing A thesis submitted in conformity with the requirements for the degree of Master of Arts Department of Social Justice Education Ontario Institute for Studies in Education University of Toronto © Copyright by Marie Laing 2018 Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit Marie Laing Master of Arts Department of Social Justice Education University of Toronto 2018 Abstract Since the coining of the term in 1990, two-spirit has been used with increasing frequency in reference to Indigenous LGBTQ people; however, there is rarely explicit discussion of to whom the term two-spirit refers. The word is often simultaneously used as both an umbrella term for all Indigenous people with complex genders or sexualities, and with the specific, literal understanding that two-spirit means someone who has two spirits. This thesis discusses findings from a series of qualitative interviews with young trans, queer and two-spirit Indigenous people living in Toronto. Exploring the ways in which participants understand the term two-spirit to be a meaningful and complex signifier for a range of ways of being in the world, this paper does not seek to define the term two-spirit; rather, following the direction of research participants, the thesis instead seeks to trouble the idea that articulating a definition of two-spirit is a worthwhile undertaking. ii Acknowledgments There are many people without whom I would not have been able to complete this research. Thank you to my supervisor, Dr.
    [Show full text]
  • Aboriginal Two-Spirit and LGBTQ Mobility
    Aboriginal Two-Spirit and LGBTQ Mobility: Meanings of Home, Community and Belonging in a Secondary Analysis of Qualitative Interviews by Lisa Passante A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba in partial fulfilment of the requirements of the degree of MASTER OF SOCIAL WORK University of Manitoba Winnipeg Copyright © 2012 by Lisa Passante ABORIGINAL TWO-SPIRIT & LGBTQ HOME, COMMUNITY, AND BELONGING Abstract This thesis reports on a secondary analysis of individual and focus group interviews from the Aboriginal Two-Spirit and LGBTQ Migration, Mobility and Health research project (Ristock, Zoccole, and Passante, 2010; Ristock, Zoccole, & Potskin, 2011). This was a community-based qualitative research project following Indigenous and feminist methods, involving two community Advisory Committees, and adopting research principles of Ownership Control Access and Possession (OCAP) (First Nations Centre, 2007). This analysis reviews data from 50 participants in Winnipeg and Vancouver and answers: How do Aboriginal Two-Spirit and LGBTQ people describe home, community and belonging in the context of migration, multiple identities, and in a positive framework focusing on wellbeing, strengths and resilience? Findings demonstrate how participants experience marginalization in both Aboriginal and gay communities. Their words illustrate factors such as safety required to facilitate positive identities, community building, belonging, and sense of home. For participants in this study home is a place where they can bring multiple identities, a geographical place, a physical or metaphorical space (with desired tone, feeling), and a quality of relationships. Community is about places, relationships, participation, and shared interests. Belonging is relational and interactive, feeling safe, accepted, and welcome to be yourself.
    [Show full text]
  • Hip-Hop, Language, and Indigeneity in the Americas
    CRS0010.1177/0896920515569916Critical SociologyNavarro 569916research-article2015 Article Critical Sociology 1 –15 WORD: Hip-Hop, Language, and © The Author(s) 2015 Reprints and permissions: Indigeneity in the Americas sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/0896920515569916 crs.sagepub.com Jenell Navarro California Polytechnic State University, San Luis Obispo, USA Abstract Indigenous hip-hop artists throughout the Americas are currently challenging cultural genocide and contemporary post-racial discourse by utilizing ancestral languages in hip-hop cultural production. While the effects of settler colonialism and white supremacy have been far-reaching genocidal projects throughout the Americas, one primary site of resistance has been language. Artists such as Tall Paul (Leech Lake Band of Ojibwe), Tolteka (Mexica), and Los Nin (Quecha), who rap in Ojibwe, Nahuatl, and Kichwa respectively, trouble the pervasive structure of U.S. cultural imperialism that persists throughout the Americas. As a result, Indigenous hip-hop is a medium to engage the process of decolonization by 1) disseminating a conscious pan-indigeneity through lyricism and alliance building, 2) retaining and teaching Indigenous languages in their songs, and 3) implementing a radical orality in their verses that revitalizes both Indigenous oral traditions/ storytelling and the early message rap of the 1970s and 1980s. Keywords decolonization, hip-hop, Indigenous language, Indigenous studies, post-racial Introduction When asserting the political importance of Indigenous hip-hop, it is important to begin by thinking about the context for the emergence of hip-hop music and culture in the late 1970s and early 1980s in the South Bronx. In the 1970s, the United States witnessed a reaction directly against the Civil Rights movements and the gains that it made for racial equality.
    [Show full text]
  • LUZ Y FUERZA DEL PUEBLO&Qu
    SCUOLA DI DOTTORATO UNIVERSITÀ DEGLI STUDI DI MILANO-BICOCCA "Riccardo Massa" Department for Human Sciences PhD program in Cultural and Social Anthropology Cycle XXXI in joint – supervision with École des Hautes Études en Sciences Sociales PhD program in Social Sciences FIGHTING FOR AND FIGHTING THROUGH ELECTRICITY. AN ETHNOGRAPHY OF THE CIVIL RESISTANCE MOVEMENT "LUZ Y FUERZA DEL PUEBLO", FROM CHIAPAS, MEXICO Phd Candidate: Cao Umberto Registration number: 803149 Tutor: prof. Alice Bellagamba Co-tutor: prof. Valeria Siniscalchi Coordinator: prof. Alice Bellagamba ACADEMIC YEAR 2017-18 Acknowledgments This work has been realized thanks to a Ph.D. Scholarship granted by the University of Milano Bicocca, for the period November 2015 – October 2018. The research has also counted on the support of: the École des Hautes Études en Sciences Sociales, the Centre Norbert Elias (UMR 8562), and the IRIS Global Studies at PSL - Paris Sciences et Lettres. During the period October 2016 – February 2018, who writes has been Visiting Ph.D. Student at the CIMSUR – Centro de Investigaciones Multidisciplinarias sobre Chiapas y la Frontera Sur, of the UNAM – Universidad Nacional Autónoma de México. The views and opinions expressed in this work belong solely to the author and do not necessarily reflect the positions of any of the aforementioned institutions. The author's deepest thanks go to: the academic supervisors of this work – professors Alice Bellagamba in Milan, Valeria Siniscalchi in Marseille, and José Rubén Orantes García in San Cristóbal de las Casas; the external rapporteurs, professors Alessandro Mancuso and Filippo Zerilli; the language proofreader Sheriff Kora; all persons in Sardinia, Italy, France, and Mexico, that in any form and at any extent have supported and accompanied him during the complex but wonderful years of this doctorate; and above all, the people of Luz y Fuerza del Pueblo.
    [Show full text]
  • Than Two-Spirit: Queer Indigenous Sovereignty and Survivance In
    More Than Two-Spirit: Queer Indigenous Sovereignty and Survivance in Museums Caitlin S. Cooper A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts University of Washington 2017 Committee: Kristine Morrissey, Chair Luana Ross Amanda Lock Swarr Qwo-Li Driskill Program authorized to offer degree: Museology © Copyright 2016 Caitlin S. Cooper Abstract The intention of this study was to identify ways museums represent Two-Spirit and queer Indigenous artists. This qualitative study included interviews with six Two-Spirit/queer Indigenous artists, using a phenomenological approach. Museums as cultural institutions built upon colonial ideals have the responsibility to amend museological authority that silence the voices of and refuse space to those that traverse intersectional identities. Two-Spirit artists examine the historical relationship of race, gender, and power as they pertain to material culture, contemporary self-expression, and art. Within this art they are Indigenizing Western academic spaces like museums, demanding accountability from institutions considered vessels of cultural knowledge. Findings suggest that curators’ willingness to listen, communicate, and engage in dialog is critical. The study also found that Two-Spirit artists’ work confronts heteronormativity by exhibiting shifts in gender roles across cultures and time and embodying the values of community organizing, storytelling, and survival. Acknowledgments I foremost want to recognize that I obtained my graduate education from the University of Washington, an institution built on the traditional lands belonging to the Coast Salish peoples of all tribes and bands within the Suquamish, Tulalip and Muckleshoot Nations. It is an honor to be a guest in this beautiful place, surrounded by the sacred knowledge and energy of your ancestors.
    [Show full text]
  • The Indigenous Uprising in Chiapas As a Praxis of Liberation by Diego Malquori
    The Indigenous Uprising in Chiapas as a Praxis of Liberation by Diego Malquori The Indigenous Uprising in Chiapas as a Praxis of Liberation by Diego Malquori English Abstract In this paper I focus on the indigenous uprising in Chiapas trying to understand its originality as a result of several factors: from the historical process of confrontation between the indigenous people and the white elites; to the influence of the theology of liberation in the awakening of consciousness that generated the uprising; to the transformation of the original revolutionary model in favor of a movement of civil resistance, built around the goal of a multicultural democracy; to the ability to understand and adapt to the decisive changes that the world has experienced in the last four decades. In this sense, this fight can be seen as one of the several anticipations of the struggle against neoliberal globalization. In my view, then, it is the awareness of the concrete problems of the indigenous communities, along with the utopian horizon of their struggle, that molds the originality of the Zapatista movement. Resumen en español En este artículo me centro en el levantamiento indígena en Chiapas tratando de entender su originalidad como resultado de varios factores: desde el proceso histórico de confrontación entre los pueblos indígenas y las élites blancas; a la influencia de la teología de la liberación en el despertar de conciencia que generó el levantamiento; a la transformación del modelo revolucionario original a favor de un movimiento de resistencia civil, construido alrededor del objetivo de una democracia multicultural; a la capacidad de comprender y adaptarse a los cambios decisivos que el mundo ha experimentado en las últimas cuatro décadas.
    [Show full text]
  • Indigenous Language Revitalization in Montana: Perspectives from Four Nations
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2003 Indigenous language revitalization in Montana: Perspectives from four nations Mary Groom-Hall The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Groom-Hall, Mary, "Indigenous language revitalization in Montana: Perspectives from four nations" (2003). Graduate Student Theses, Dissertations, & Professional Papers. 9458. https://scholarworks.umt.edu/etd/9458 This Dissertation is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. Maureen and Mike MANSFIELD LIBRARY The University o f MONTANA Permission is granted by the author to reproduce this material in its entirety, provided that tin's material is used for scholarly purposes and is properly cited in published works and reports. ** Please check "Yes" or "No" and provide signature ** Yes, I grant permission ^ No, I do not grant permission _____ Author's Signature Date S)2-V o3> Any copying for commercial purposes or financial gain may be undertaken only with the author's explicit consent. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. INDIGENOUS LANGUAGE REVITALIZATION IN MONTANA PERSPECTIVES FROM FOUR NATIONS Mary Groom Hall B.A.
    [Show full text]
  • University of California Santa Cruz NO SOMOS ANIMALES
    University of California Santa Cruz NO SOMOS ANIMALES: INDIGENOUS SURVIVAL AND PERSEVERANCE IN 19TH CENTURY SANTA CRUZ, CALIFORNIA A dissertation submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in HISTORY with emphases in AMERICAN STUDIES and LATIN AMERICAN & LATINO STUDIES by Martin Adam Rizzo September 2016 The Dissertation of Martin Adam Rizzo is approved: ________________________________ Professor Lisbeth Haas, Chair _________________________________ Professor Amy Lonetree _________________________________ Professor Matthew D. O’Hara ________________________________ Tyrus Miller Vice Provost and Dean of Graduate Studies Copyright ©by Martin Adam Rizzo 2016 Table of Contents List of Figures iv Abstract vii Acknowledgments ix Introduction 1 Chapter 1: “First were taken the children, and then the parents followed” 24 Chapter 2: “The diverse nations within the mission” 98 Chapter 3: “We are not animals” 165 Chapter 4: Captain Coleto and the Rise of the Yokuts 215 Chapter 5: ”Not finding anything else to appropriate...” 261 Chapter 6: “They won’t try to kill you if they think you’re already dead” 310 Conclusion 370 Appendix A: Indigenous Names 388 Bibliography 398 iii List of Figures 1.1: Indigenous tribal territories 33 1.2: Contemporary satellite view 36 1.3: Total number baptized by tribe 46 1.4: Approximation of Santa Cruz mountain tribal territories 48 1.5: Livestock reported near Mission Santa Cruz 75 1.6: Agricultural yields at Mission Santa Cruz by year 76 1.7: Baptisms by month, through
    [Show full text]
  • Dramatic Play in Northern Aboriginal Head Start Classrooms: Supporting
    Dramatic Play in Northern Aboriginal Head Start Classrooms: Supporting Indigenous Children’s Learning of their Culture and Language Peterson, S.S., Gardner, T*., Ings, E.*, & Vechhio, K*. (2018). Dramatic play in northern aboriginal head start classrooms: Supporting Indigenous children’s learning of their culture and language. ECELink. 2(1), 35–44. Abstract Three Aboriginal Head Start educators and a university professor report on a collaborative inquiry where video recordings of children’s dramatic play with Indigenous cultural materials were examined to examine how children interacted with materials and the role of the Ojibway language in their play. We found that children imitated Indigenous cultural practices carried out in the home, at sacred ceremonies and on the land. They showed an understanding of Ojibway words but did not speak them in their dramatic play. We propose directions for future inquiries and suggestions for non-Indigenous educators who wish to introduce children to Indigenous cultural practices and languages. Key words: Aboriginal Head Start, Indigenous cultural practices, teaching Ojibway language and culture, play-based learning, pedagogical documentation It was a mild winter morning. During outdoor time, the children in a northern Aboriginal Head Start (AHS) program asked about snow in the trees. We saw this as an opportunity to take the children for a walk into the bush area in the backyard of our AHS to explore nature and teach them about different trees, especially the cedar trees because cedar has great significance as a Sacred Medicine in our Indigenous culture. During the nature walk we picked cedar branches to bring back into the class.
    [Show full text]
  • Tactical Dramaturgies: Media, the State, and the Performance of Place-Based Activism
    Tactical Dramaturgies: Media, the State, and the Performance of Place-Based Activism by Jeffrey Gagnon A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Centre for Drama, Theatre, and Performance Studies University of Toronto © Copyright by Jeff Gagnon 2021 Tactical Dramaturgies: Media, The State, And the Performance of Place-Based Activism Jeff Gagnon Doctor of Philosophy Centre for Drama, Theatre, and Performance Studies University of Toronto 2021 Abstract This dissertation seeks to develop a theory of protest as it relates to the tactics and mobilizations of specific groups and the performance of their ethical, aesthetic, and philosophical responses to the contested relationships between state and space. In doing so, I make use of theoretical frameworks provided by performance, the social production of space, and media theories in order to develop a theoretical analysis of resistant practices of Idle No More, Occupy Wall Street, and the Zapatista Army of National Liberation (EZLN). In these sites I explore moments of performative resistance that challenge the supremacy of state power, dominion over language and voice, control of the body, and agency over space. Primarily informed by Marxist spatial theory, supplemented by additional postcolonial and feminist theory and Indigenous knowledges, I examine digitally-enabled networks of solidarity and place-based activism that take up a critical stance towards digital networks, technologies, and cultures. My theoretical fusion of Henri Lefebvre, Brechtian performance traditions, and Glen Coulthard’s challenge to recognition politics, generates for me a form of critique that makes the case for an inclusive and empowering spatial ethics.
    [Show full text]
  • A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2014 A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy Annie Thornburg Oakes The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Oakes, Annie Thornburg, "A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy" (2014). Graduate Student Theses, Dissertations, & Professional Papers. 4407. https://scholarworks.umt.edu/etd/4407 This Dissertation is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. A TREATISE ON THE ASSAULT ON LANGUAGE SOVEREIGNTY IN THE UNITED STATES: HISTORY, EDUCATION, AND IMPLICATIONS FOR POLICY By ANNIE THORNBURG OAKES Bachelor‟s Degrees, University of Utah, 1973, and Eastern Washington University, 2006 Master‟s Degree, Eastern Washington University, 1996 DISSERTATION presented in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology, Cultural Heritage Studies The University of Montana Missoula, MT May 2014 Approved by: Sandy Ross, Dean of the Graduate School Graduate School S. Neyooxet Greymorning, Chair Anthropology Gregory Campbell Anthropology Richmond Clow Native American Studies Leora Bar-El Anthropology Irene Appelbaum Anthropology University of Montana Dissertation 2 COPYRIGHT by Annie T.
    [Show full text]
  • Heritage Briefs Collection ©2011 Center for Applied Linguistics October 2011 1 Native American Language Policy in the U
    Native American Language Policy in the United States Larisa Warhol, Ph.D. Arizona State University, Tempe, AZ It is estimated that 175 Native American languages are spoken in the United States (Krauss, 1998). Native American languages have a unique position in the United States in policy and legislation of federal, state, and tribal governments. Because the federal government recognizes the sovereign (self-governing) status of Native American tribes, tribal communities are able to put forward policies to protect their languages (Wilkins & Lomawaima, 2001). This sovereign status is not shared by other language minority communities. The United States has created official federal language policy only for Native American languages through the Native American Languages Act 1990/1992. Official language policy is more prevalent in state governments, with 32 states declaring English as their official language. Yet some state governments have also recognized and created language policies to support Native American languages (McCoy, 2005). Tribes have also created their own tribal language policies to protect their languages (Zepeda, 1990). These recent trends contrast with historical policies toward Native American languages. Historically, the federal government employed schooling as the primary tool for cultural and linguistic eradication to assimilate Native American communities. These historic policies have had lingering effects on the current state of Native American languages. Therefore, despite policies that now protect and preserve Native American languages, 90% of Native American languages are moribund or endangered (Moseley, 2010). At the same time, almost all Native American communities are engaged in language maintenance and revitalization efforts (Hinton & Hale, 2001; McCarty & Zepeda, 2006; Reyhner & Lockhart, 2009).
    [Show full text]