‘All of this Belongs to Us’: Land, Horses, and Indigenous Resistance on the Yakama Indian Reservation, 1900-1950

In the early 1900s, the Yakima Indian Agency welcomed non-Native ranching operations onto Yakama tribal lands, taxing rangelands, and resulting in widespread overgrazing. By the 1920s, agency concern for the welfare of ranchers facilitated a need to gain access to tribal grazing lands sustaining Yakama horses. As a result, agency officials launched systematic assaults on Yakama horse herds, citing horses as culprits of overgrazing and land degradation. However, Yakamas showed little interest in removing their horses, and instead actively opposed settler encroachment on tribal grazing lands. Through analyzing archival sources, conducting interviews, and reviewing scholarly sources, I argue that Yakamas and settlers used horses as a terrain of struggle, whereby they asserted competing claims to Indigenous lands and resources. Examining horses as a tool of resistance provides a useful lens for understanding forms of Native opposition to colonial hegemony, while interrogating problematic tropes settlers utilized to justify divesting Native communities.

Rightful Resistance in the Colombian conflict. A theoretical reflection based on a Peace Community

This article considers the opportunities of civilians to peacefully resist violent conflicts or civil wars. The argument developed here is based on a field-based research on the peace community San José de Apartadó in Colombia. The analytical and theoretical framework, which delimits the use of the term ‘resistance’ in this article, builds on the conceptual considerations of Hollander and Einwohner (2004) and on the theoretical concept of ‘rightful resistance’ developed by O’Brien (1996). Beginning with a conflict-analytical classification of the case study, we will describe the long-term socio-historical processes and the organizational experiences of the civilian population, which favoured the emergence of this resistance initiative. The analytical approach to the dimensions and aims of the resistance of this peace community leads to the differentiation of O`Brian’s concept of ‘rightful resistance’.

The ethical demands of settler colonial theory

This article explores the strengths and limitations of settler colonial theory (SCT) as a tool for non-Indigenous scholars seeking to disturb rather than re-enact colonial privilege. Based on an examination of recent Australian academic debates on settler colonialism and the Northern Territory intervention, we argue that SCT is useful in dehistoricizing colonialism, usually presented as an unfortunate but already transcended national past, and in revealing the intimate connections between settler emotions, knowledges, institutions and policies. Most importantly, it makes settler investments visible to settlers, in terms we understand and find hard to escape. However, as others have noted, SCT seems unable to transcend itself, in the sense that it posits a structural inevitability to the settler colonial relationship. We suggest that this structuralism can be mobilized by settler scholars in ways that delegitimize Indigenous resistance and reinforce violent colonial relationships. But while settlers come to stay and to erase Indigenous political existence, this does not mean that these intentions will be realized or must remain fixed. Non-Indigenous scholars should challenge the politically convenient conflation of settler desires and reality, and of the political present and the future. This article highlights these issues in order to begin to unlock the transformative potential of SCT, engaging settler scholars as political actors and arguing that this approach has the potential to facilitate conversations and alliances with Indigenous people. It is precisely by using the strengths of SCT that we can challenge its limitations; the theory itself places ethical demands on us as settlers, including the demand that we actively refuse its potential to re-empower our own academic voices and to marginalize Indigenous resistance.

Native Spiritual Appropriation : Words of Power, Relations of Power - Creating Stories & Identities

L'appropriation culturelle possède une diffusion très large et est un phénomène essentiellement intemporel. L'appropriation culturelle est définie comme «the taking- from a culture that is not one’s own- of intellectual property, cultural expressions or artifacts, history and ways of knowledge» (Ziff et Rao 1997: 1). Cela comprend tous les aspects de la spiritualité, les objets sacrés, des valeurs, des histoires et des rites. L'appropriation est étroitement liée aux relations de pouvoir et à la politique. Avec la montée de la popularité du chamanisme et du néo-chamanisme dans la société occidentale, les peuples amérindiens de l'Amérique du Nord (ou d’Australie) expriment leurs inquiétudes et leur désapprobation en ce qui concerne l’appropriation de leurs cérémonies, rituels et croyances sacrées par les Occidentaux. Par le discours contre l'appropriation, les populations autochtones (re)gagnent et (re)créent une identité qui avait été négligée, supprimée et assimilée au cours de la colonisation. Cette création identitaire s’effectue par l'intermédiaire de l'écriture, dans les milieux universitaires, aussi non-académiques, et le partage des pratiques rituelles avec d'autres autochtones (pan amérindianisme). Les auteurs autochtones contestent le statu quo et désirent contribuer à faire avancer le débat concernant l'appropriation spirituelle, les relations de pouvoir et le néo-colonialisme. Les arguments et les opinions concernant l'appropriation spirituelle présentés ici traitent de génocide culturel, d’abus sexuels, de néo-colonialisme, de non-respect et d'inquiétude face aux dangers liés à une mauvaise utilisation des rituels et autres pratiques sacrées. Ce débat est lié au processus de guérison en contexte amérindien (Episkenew 2009). En participant à ce débat sur l'appropriation spirituelle, les peuples autochtones sont activement engagés dans la (re)définition de leur identité. C'est cet engagement actif qui permet à la guérison d’avoir lieu. Ce mémoire aborde quelques-uns des auteurs autochtones contemporains et examine leurs écrits. L'importance de l'histoire et du mot dans la création identitaire est explorée. L’analyse de certains textes portant sur la médecine, la sociologie, la religion et la culture de consommation rend explicite le lien entre identité et politique.

La pelota no se mancha: Un estudio histórico sobre el desarrollo y la política en FIFA

Esta investigación se centra en la Fédération Internationale de Football Association (FIFA) como organización política. Intenta responder dos interrogantes primordiales: 1) ¿cómo la FIFA ha constituido el poder que tiene actualmente y, así, hacerse del monopolio indiscutido del fútbol? Y 2) ¿cómo ha cambiado en el tiempo la política interna de FIFA y su vínculo con la política internacional? Para lograr esto, se realiza un estudio histórico, basado principalmente en documentos, que intenta caracterizar y analizar los cambios de la organización en el tiempo. Se enfatizan las últimas dos presidencias de FIFA, de João Havelange y Joseph Blatter, como casos de estudio.

Resistencia india, conciliación y estrategia militar en Quixos durante la primera mitad del siglo XVIII (Estudios)

During the 18th Century, the northeast of the Amazonian region, especially the jurisdiction of Quixos, was one of the most ignored regions of South America. Its dominions, dependents in part to the Real Audiencia of Quito, did not enjoy sufficient attention from the monarchial administration; therefore, the territorial domination and its natives did not take shape in absolute terms given the difficulties of indigenous resistance against strategies to slowly subordinate and eventually dismantle the Spanish politics of border territories.

Dissonant Belonging and the Making of Community: Native Hawaiian Claims to Selfhood and Home

In 1898 the United States illegally annexed the Hawaiian Islands over the protests of Queen Liliʽuokalani and the Hawaiian people. American hegemony has been deepened in the intervening years through a range of colonizing practices that alienate Kanaka Maoli, the indigenous people of Hawaiʽi, from their land and culture. Dissonant Belonging and the Making of Community is an exploration of contemporary Hawaiian peoplehood that reclaims indigenous conceptions of multiethnicity from colonizing narratives of nation and race. Drawing from archival holdings at the University of Hawaiʽi, Mānoa and in-depth interviews, this project offers an analysis of public and everyday discourses of nation, race, and peoplehood to trace the discursive struggle over Local identity and politics. A context-specific social formation in Hawaiʽi, “Local” is commonly understood as a multiethnic identity that has its roots in working-class, ethnic minority culture of the mid-twentieth century. However, American discourses of race and, later, multiethnicity have functioned to render invisible the indigenous roots of this social formation. Dissonant Belonging and the Making of Community reclaims these roots as an important site of indigenous resistance to American colonialism. It traces, on the one hand, the ways in which Native Hawaiian resistance has been alternately erased and appropriated. On the other hand, it explores the meanings of Local identity to Native Hawaiians and the ways in which indigenous conceptions of multiethnicity enabled a thriving community under conditions of colonialism.

La acción política no-violenta como respuesta al conflicto armado colombiano. Estudio de caso: Indígenas del Cauca minga de 2008.

Este trabajo analiza la Minga Nacional de Resistencia Indígena y Popular del año 2008, como una acción política no-violenta que surgió en respuesta al recrudecimiento de la violencia en Colombia, durante el gobierno de Álvaro Uribe Vélez. A través de la revisión de prensa, de entrevistas en profundidad realizadas a algunos actores que participaron y contribuyeron en la materialización de la Minga, el trabajo muestra el desarrollo y el alcance de esta acción política no-violenta. La Minga, a pesar de no mejorar las condiciones de vida de los indígenas del Cauca, logró alcanzar una dimensión considerable a la luz de la teoría de los movimientos sociales y de las acciones colectivas en Colombia, dada su gran convocatoria a nivel nacional y resistencia a la represión gubernamental durante 41 días continuos.

Identidad nacional, historia e invención de tradiciones en El Salvador en la década de 1920

ResumenEstudia el proceso que condujo a la consagración de Atlacatl el cacique indígena que lideró la resistencia de los habitantes de Cuscatlán frente a los invasores españoles, como héroe nacional, hacia fines de la década de 1920AbstractThe author studies the process which led to the elevations of Atlacatl, the indigenous chieftain who lead the resistance of the inhabitants of Cuscatlán against the spanish invaders, to the status of national hero towards the en of the 1920s

'It had to be my choice' Indigenous smoking cessation and negotiations of risk, resistance and resilience

While Australia is considered a world leader in tobacco control, smoking rates within the Aboriginal and Torres Strait Islander population have not declined at the same rate. This failure highlights an obvious shortcoming of mainstream anti-smoking efforts to effectively understand and engage with the socio-cultural context of Indigenous smoking and smoking cessation experiences. The purpose of this article is to explore the narrative accounts of 20 Indigenous ex-smokers within an urban community and determine the motivators and enablers for successful smoking cessation. Our findings indicated that health risk narratives and the associated social stigma produced through anti-smoking campaigns formed part of a broader apparatus of oppression among Indigenous people, often inspiring resistance and resentment rather than compliance. Instead, a significant life event and supportive relationships were the most useful predictors of successful smoking cessation acting as both a motivator and enabler to behavioural change. Indigenous smoking cessation narratives most commonly involved changing and reordering a person’s life and identity and autonomy over this process was the critical building block to reclaiming control over nicotine addiction. Most promisingly, at an individual level, we found the important role that individual health professionals played in encouraging and supporting Indigenous smoking cessation through positive rather than punitive interactions. More broadly, our findings highlighted the central importance of resilience, empowerment, and trust within health promotion practice.

Performing Resistance/Negotiating Sovereignty: Indigenous Women's Perofrmance Art in Canada

Performing Resistance/ Negotiating Sovereignty: Indigenous Women’s Performance Art In Canada investigates the contemporary production of Indigenous performance and video art in Canada in terms of cultural continuance, survivance and resistance. Drawing on critical Indigenous methodology, which foregrounds the necessity of privileging multiple Indigenous systems of knowledge, it explores these themes through the lenses of storytelling, decolonization, activism, and agency. With specific reference to performances by Rebecca Belmore, Lori Blondeau, Cheryl L'Hirondelle, Skeena Reece and Dana Claxton, as well as others, it argues that Indigenous performance art should be understood in terms of i) its enduring relationship to activism and resistance ii) its ongoing use as a tool for interventions in colonially entrenched spaces, and iii) its longstanding role in maintaining self-determination and cultural sovereignty.

Weaving yarns : the lived experience of Indigenous Australians with adult-onset disability in Brisbane

Indigenous Australians have lower levels of health than mainstream Australians and (as far as statistics are able to indicate) higher levels of disability, yet there is little information on Indigenous social and cultural constructions of disability or the Indigenous experience of disability. This research seeks to address these gaps by using an ethnographic approach, couched within a critical medical anthropology (CMA) framework and using the “three bodies” approach, to study the lived experience of urban Indigenous people with an adult-onset disability. The research approach takes account of the debate about the legitimacy of research into Indigenous Australians, Foucault‟s governmentality, and the arguments for different models of disability. The possibility of a cultural model of disability is raised. After a series of initial interviews with contacts who were primarily service providers, more detailed ethnographic research was conducted with three Indigenous women in their homes and with four groups of Indigenous women and men at an Indigenous respite centre. The research involved multiple visits over a period extending more than two years, and the establishment of relationships with all participants. An iterative inductive approach utilising constant comparison (i.e. a form of grounded theory) was adopted, enabling the generation and testing of working hypotheses. The findings point to the lack of an Indigenous construct of disability, related to the holistic construction of health among Indigenous Australians. Shame emerges as a factor which affects the way that Indigenous Australians respond to disability, and which operates in apparent contradiction to expectations of community support. Aspects of shame relate to governmentality, suggesting that self-disciplinary mechanisms have been taken up and support the more obvious exertion of government power. A key finding is the strength of Indigenous identity above and beyond other forms of identification, e.g. as a person with a disability, expressed in forms of resistance by individuals and service providers to the categories and procedures of the mainstream. The implications of a holistic construction of health are discussed in relation to the use of CMA, the interpretation of the “three bodies”, governmentality and resistance. The explanatory value of the concept of sympatricity is discussed, as is the potential value of a cultural model of disability which takes into account the cultural politics of a defiant Indigenous identity.

Introduction: Resistance, Recovery and Revitalisation

Aboriginal and Torres Strait Islander perspectives on contemporary cultural issues are presented in this collection of critical essays by indigenous Australians. From museums and anthropology to land rights and feminism, a range of topics are covered that touch on both indigenous and mainstream Australian history. Discussions of identity politics, the concept of Aboriginality, and aesthetic representations of indigenous people are rich with insight about the evolution of indigenous culture, with its shift from marginalization to cultural prominence in modern scholarship.

Indigenous Australians and Islam : spiritual, cultural, and political alliances

This thesis examines why and how Indigenous Australians convert to Islam in the New South Wales suburbs of Redfern and Lakemba. It is argued that conventional religious conversion theories inadequately account for religious change in the circumstances outlined in this study. The aim of the thesis is to apply a sociological-historical methodology to document and analyse both Indigenous and Islamic pathways eventuating in Indigenous Islamic alliances. All of the Indigenous men interviewed for this research have had contact with Islam either while incarcerated or involved with the criminal justice system. The consequences of these alliances for the Indigenous men constitute the contribution the study makes to new knowledge. The study employs a socio-historical and sociological focus to account for the underlying issues by a literature review followed by an ethnographic participant observation methodology. In-depth open-ended interviews with key informants provided the rich qualitative data to compliment literature review findings. For the Indigenous people involved in this study, Islamic religious identity combined with resistance politics formed a significant empowering framework. For them it is a symbolic representation of anti-colonialism and the enduring scourge of social dysfunction in some Indigenous communities.