What Can Indigenous Feminist Knowledge and Practices Bring to “indigenizing” the Academy?

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aut.relation.endpage155
aut.relation.issue1en_NZ
aut.relation.journalJournal of World Philosophiesen_NZ
aut.relation.startpage121
aut.relation.volume4en_NZ
aut.researcherStewart, Georgina
dc.contributor.authorAnderson, Ken_NZ
dc.contributor.authorRuíz, EFen_NZ
dc.contributor.authorStewart, Gen_NZ
dc.contributor.authorTlostanova, Men_NZ
dc.date.accessioned2019-08-18T23:59:18Z
dc.date.available2019-08-18T23:59:18Z
dc.date.copyright2019en_NZ
dc.date.issued2019en_NZ
dc.description.abstractMore than a decade has passed since North American Indigenous scholars began a public dialogue on how we might “Indigenize the academy.” Discussions around how to “Indigenize” and whether it’s possible to “decolonize” the academy in Canada have proliferated as a result of the Truth and Reconciliation of Canada (TRC), which calls upon Canadians to learn the truth about colonial relations and reconcile the damage that is ongoing. Indigenous scholars are increasingly leading and writing about efforts in their institutions; efforts include land- and Indigenous language-based pedagogies, transformative community-based research, Indigenous theorizing, and dual governance structures. Kim Anderson’s paper invites dialogue about how Indigenous feminist approaches can spark unique Indigenizing practices, with a focus on how we might activate Indigenous feminist spaces and places in the academy. In their responses, Elena Flores Ruíz uses Mexican feminist Indigenizing discourse to ask what can be done to promote plurifeminist indigenizing practices and North-South dialogues that acknowledge dynamic Indigenous pasts and diverse contexts for present interactions on Turtle Island. Georgina Tuari Stewart proceeds to describe Mana Wahine indigenous feminist theory from Aotearoa before proceeding to develop a “kitchen logic” of mana, which parallels Anderson’s understanding of tawow. Finally, Madina Tlostanova reflects on how several ways of advancing indigenous feminist academic activism described by Anderson intersect with examples from her own native Adyghe indigenous culture divided between the neocolonial situation and the post-Soviet trauma.
dc.identifier.citationJournal of World Philosophies, 4(1), 121-155. Retrieved from https://scholarworks.iu.edu/iupjournals/index.php/jwp/article/view/2646
dc.identifier.doi10.2979/jourworlphil.4.1.07en_NZ
dc.identifier.issn2474-1795en_NZ
dc.identifier.urihttps://hdl.handle.net/10292/12735
dc.publisherIndiana University Pressen_NZ
dc.relation.urihttps://scholarworks.iu.edu/iupjournals/index.php/jwp/article/view/2646
dc.rightsJWP is an open access journal, using a Creative Commons license. This work is licensed under a Creative Commons Attribution 4.0 International License.
dc.rights.accessrightsOpenAccessen_NZ
dc.subjectDecolonization; Indigenizing the academy; Indigenous feminist spaces; Mana Wahine; Native Adyghe; Neoliberal education; Settler dispossession; Tawow
dc.titleWhat Can Indigenous Feminist Knowledge and Practices Bring to “indigenizing” the Academy?en_NZ
dc.typeJournal Article
pubs.elements-id362879
pubs.organisational-data/AUT
pubs.organisational-data/AUT/Culture & Society
pubs.organisational-data/AUT/Culture & Society/Education
pubs.organisational-data/AUT/Culture & Society/Education/Higher Education
pubs.organisational-data/AUT/Culture & Society/Education/PBRF - review
pubs.organisational-data/AUT/PBRF
pubs.organisational-data/AUT/PBRF/PBRF Culture and Society
pubs.organisational-data/AUT/PBRF/PBRF Culture and Society/Education
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