As previously discussed, Reyhner and Eder (1989) have divided the history of American Indian educational policy, and indeed Indian policy generally, into six distinct periods or eras, culminating in our current state of Self-Determination. While this seems to be an accurate assessment of the present day, the authors would like to suggest that recent global developments have created considerable impetus for change in Indian Country. The authors believe that Indigenous populations may well be on the cusp of a new day in Indian policy in America, if proper consideration is given to this global imperative.

The United Nations Declaration on the Rights of Indigenous Peoples

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

It is with t’ooyaks (Nisga’a for ‘thanks’) to senior author and Mi’kmaw Elder Dr. Albert Marshall that we (the author team) have come to learn and embrace the concept of Etuaptmumk (Mi’kmaw for ‘TwoEyed Seeing’) and it is through his guidance that we have envisioned a new path for fisheries research and management. The knowledge Albert has imparted through his work over the decades, he is adamant, is not his own to claim, for he is but a conduit for the knowledge of generations. It is thus to those generations of Mi’kmaq Received: 28 April 2020 | Revised: 23 August 2020 | Accepted: 25 August 2020 DOI: 10.1111/faf.12516

https://onlinelibrary.wiley.com/doi/pdf/10.1111/faf.12516

“Two‐Eyed Seeing”: An Indigenous framework to transform fisheries research and management

Making room and moving over: knowledge co-production, Indigenous knowledge sovereignty and the politics of global environmental change decision-making

All research is guided by a set of philosophical underpinnings. Indigenous methodologies are in line with an Indigenous paradigm, while critical and liberatory methodologies fit with the transforma...

https://journals.sagepub.com/doi/pdf/10.1177/1609406918821574

Decolonizing Research Paradigms in the Context of Settler Colonialism: An Unsettling, Mutual, and Collaborative Effort:

To what extent are non-Indigenous researchers invited to engage the knowledges of Indigenous peoples? For those working within a western paradigm, what is an ethical approach to traditional knowledge (TK) research? While these questions are not openly addressed in the burgeoning literature on TK, scholarship on Indigenous research methodologies provides guidance. Reflexive self-study - what Margaret Kovach calls researcher preparation - subtends an ethical approach. It makes relational, contextual, and mutually beneficial research possible. In my work on contested fisheries knowledge and decision-making systems in Ontario, Canada, a treaty perspective orients my mixed methodological approach. It reflects my relationships to Indigenous lands, peoples, and histories, and enables an ethical space of engagement through which relational accountability and respect for epistemic difference can be realized.

/pdf/bridging-parallel-rows-epistemic-difference-and-relational-3f9hnz3r2u.pdf

Bridging Parallel Rows: Epistemic Difference and Relational Accountability in Cross-Cultural Research

There is a growing array of actors engaged in the field of traditional knowledge (TK). The result is a broad, messy, and contested body of literature. To navigate this conceptual space, this paper provides signposts in the form of a typology. It classifies TK scholarship into four orientations: ecological, critical, relational, and collaborative. Categories are not fixed, mutually exclusive positions, but operate under differing sets of assumptions and towards particular ends. They perform particular work, with important discursive and material implications. This underscores the need to situate one's approach to TK, which this typology seeks to facilitate.

Situating the work: A typology of traditional knowledge literature

Towards meaningful research and engagement: Indigenous knowledge systems and Great Lakes governance

Connecting Indigenous Placemakers was a week-long practitioners’ retreat and public symposium held on Menecing, the Toronto Island (Treaty 13a). The collaborative project was supported by the Mississaugas of the Credit First Nation (MCFN), Ngā Aho Māori Designers’ Network, and other institutional partners. Based on the success in Aotearoa New Zealand of supporting Indigenous placemaking practitioners and shaping opportunities through a network, the 2019 gathering created a supportive space for Indigenous creatives to be on the land, work on collective and individual projects, build relationship with one another, share knowledge and shape broader discourse on Indigenous placemaking in Toronto. As retreat participants integrated the teachings of Menecing, the Treaty Lands and Territory of the MCFN and a gathering place of many nations, the group began referring to the project as Maanjiwe Nendamowinan, the Gathering of Minds. This co-creative experience made clear the primacy of Place. That is, ‘we don’t make place – Place makes us’. Grounded in Menecing, and in dialogue with many voices, we demonstrate the more-than-ontological significance of Indigenous conceptualizations of and relational practices in (uppercase-P) Place, an entity with a specific identity. We conclude with key considerations that keep Place and placekeeping at the heart of research: respect for the sacred, living well with all our relations, relationship with the peoples of Place, and rethinking research.

https://journals.sagepub.com/doi/pdf/10.1177/26349825231163152

Maanjiwe Nendamowinan (The Gathering of Minds): Connecting Indigenous placemakers and caring for place through co-creative research with the Toronto Islands

Nicole Latulippe

Papers

Making room and moving over: knowledge co-production, Indigenous knowledge sovereignty and the politics of global environmental change decision-making

Bridging Parallel Rows: Epistemic Difference and Relational Accountability in Cross-Cultural Research

Situating the work: A typology of traditional knowledge literature

Towards meaningful research and engagement: Indigenous knowledge systems and Great Lakes governance

Maanjiwe Nendamowinan (The Gathering of Minds): Connecting Indigenous placemakers and caring for place through co-creative research with the Toronto Islands