Imagined communities: Reflections on the origin and spread of nationalism

Introduction - after the science question in feminism. Part 1 Science: feminism confronts the sciences how the women's movement benefits science - two views why \"physics\" is a bad model for physics. Part 2 Epistemology: what is feminist epistemology \"strong objectivity\" and socially situated knowledge feminist epistemology in and after the enlightenment. Part 3 \"Others\": \"...and race?\" - the science question in global feminism common histories, common destinies - science in the first and third worlds \"real science\" thinking from the perspective of lesbian lives reinventing ourselves as other Conclusion - what is a feminist science.

Whose Science? Whose Knowledge? Thinking from Women's Lives

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Red skin, white masks: Rejecting the colonial politics of recognition

Mohawk Interruptus: Political Life Across the Borders of Settler States Audra Simpson, Durham: Duke University Press, 2014.Audra Simpson's book, Mohawk Interruptus, is an achievement of scholarship. It delivers what it promises, has a strong authorial voice that is both in keeping with rigorous academic prose and that is easily understandable by a wide readership. Her examples are rich, engaging, and accessible. She combines sophisticated theoretical analysis with rich ethnographic detail, making for a challenging but enjoyable read. Her stories, I imagine, would resonate with individuals inside and outside the communities she renders visible, quite deliberately foregrounding her ethical relation to the Mohawks of Kahnawa:ke. The stories she shares are clear, poignant, respectful, and at times simultaneously humorous and horrifying. Simpson seemingly effortlessly weaves her own embodied subjectivity, with rich ethnography, political theory, and compelling narrative in this excellent, robust, and nuanced study.Simpson makes three claims in this book: (1) "sovereignty may exist within sovereignty," and that such nested sovereignty has implications for the seemingly settled conditions of settler colonialism (p. 10-11); (2) there exists an alternative to "recognition" which is "refusal"; (3) hitherto this point, and as a result of their Western, institutional, and statist forms of analysis (p. 11), neither political theory nor anthropology have offered the conceptual tools required to make sense of Indigenous politics and their challenge to settler colonialism (p. 177). Simpson makes Mstrong arguments to support these claims throughout the book, presenting interruption and refusal as political forms and strategies, ultimately achieving what she sets out to do. Throughout her work, Simpson offers some compelling conceptual tools that launch a rigorous challenge to historical and contemporary forms of anthropology.Using the three signposts of "membership" (p. 13), "detention and recognition" (p. 18), and "refusing to play the game" (p. 25), Simpson deftly navigates the reader through her argument. Her argument builds methodically, and for this reason I structure my review in a way that mirrors the arc of her argumentation. She first maps a genealogy of history and context to orient the reader, she admits in a partial and event-driven way, to Kahnawa:ke (Chapter 2). She does this particularly to signal that the territorial history shapes the complex questions of membership that she later tracks throughout the monograph. This context is essential to her third claim: to make sense of the complexities of membership in Indigenous communities, conceptual tools that account for histories of colonialism and the ongoing dispossession upon which settler states are premised and maintained are required.Simpson moves to construct her ethnography of refusal (Chapter 4), arguing that if "we take this historical form of ethnological representation into account, we might then be able to come up with techniques of representation that move away from 'difference' and its containment, from the ethnological formalism and fetishism" (p. 97) that she describes in Chapter 3. In her articulation of ethnographic refusal, Simpson offers both a theoretical and experiential ethics of refusal in her writing, indicating her purposeful inclusion and refusal in the context of ongoing dispossession and colonialism. This is a deeply political and ethical move, in keeping with the refusals and interruptions that she documents throughout the monograph. This refusal is buttressed by her exploration of the "ethnographic limit" of her research and writing, punctuated by her questions to herself that guide the arrival at enough: "Can I do this and still come home; what am I revealing here and why? …

Mohawk Interruptus: Political Life across the Borders of Settler States

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Living a feminist life

Indigenous studies complicates and advances existing notions of citizenship education, in particular, by making visible ongoing legacies of colonialism and foregrounding Indigenous sovereignty. In ...

The tensions between Indigenous sovereignty and multicultural citizenship education: Toward an anticolonial approach to civic education

Indigenous Children’s Survivance in Public Schools

This article details a national study of U.S. K–12 civics and government state-mandated standards, drawing specific attention to how Indigenous nationhood and sovereignty are represented. Utilizing...

Standardizing Indigenous erasure: A TribalCrit and QuantCrit analysis of K–12 U.S. civics and government standards

In this article I provide a brief overview of feminist standpoint theories, as well as how Native feminist theories complicate and enrich this political and epistemic tradition. Following this over...

Curricular standpoints and native feminist theories: Why native feminist theories should matter to curriculum studies

This article advocates for the necessity of Indigenous Knowledges in furthering Indigenous self-determination in public schools, as well as furthering the broad aims of public education. Drawing attention to past efforts across the United States to transform the public school curriculum and analyzing data from testimonies given at Oregon State Legislature Hearings, we argue that Indigenous Knowledges offer an important resource for educating all students responsibly and improving relationships within and across communities. Framing these ideas as gift-giving logic, we argue that if educators and policy-makers are open, they can learn a great deal from Indigenous Knowledges and advocacy efforts.

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Leilani Sabzalian

Papers

The tensions between Indigenous sovereignty and multicultural citizenship education: Toward an anticolonial approach to civic education

Indigenous Children’s Survivance in Public Schools

Standardizing Indigenous erasure: A TribalCrit and QuantCrit analysis of K–12 U.S. civics and government standards

Curricular standpoints and native feminist theories: Why native feminist theories should matter to curriculum studies

The Gift of Education: How Indigenous Knowledges Can Transform the Future of Public Education