Esther Gabara:
When Aníbal Quijano elaborated his critique of coloniality in collaboration with Immanuel Wallerstein, the two argued that the continent's history of violence against and resistance by indigenous peoples made it possible to 'speak of Americanity as a concept' that structured global modernity. Here this study has been influenced by methods and insights of long-standing research in decolonial thought led by distinct groups of theorists in the Americas, including, but not limited to, Ramón Grosfoguel (Puerto Rico/continental United States), María Lugones (Argentina/United States), Walter Mignolo (Argentina/United States), Silvia Rivera Cusicanqui (Bolivia), and Catherine Walsh (United States/Ecuador). All these thinkers recognize the influence of decolonization struggles in the 1960s and 1970s in Africa, Asia,Latin America, and the Caribbean on their current research that seeks to decolonize thought and life practices. Even so, they differentiate epistemological decolonization from that political process.
Research into Amerindian thought permeated theories of American negation in the generation of the 1960s and 1970s, in and beyond Acha's and Gullar's prefixes. The Argentine Rodolfo Kusch founded an interdiscipline he called antropología filosófica americana (American philosophical anthropology) in his landmark book La negación en el pensamiento popular (Negation in Popular Thought, 1975). Amerindian epistemological, spiritual, and affective imaginaries helped Kusch to comprehend the importance and shape of American negation and led him to break with Claude Lévi-Strauss's influential structuralist anthropology for its failure to comprehend the universality of indigenous thought...
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Kusch thus identifies the limits of the European tradition he calls conocimiento (knowledge), which myopically focuses on objectivity and so produces knowledge that is ultimately univocal. Instead, he embraces the popular thought that he terms comprensión (comprehension), which values subjective emotions and opinion, and so creates forms of understanding that provide multiple answers to the same question.
Non-literary Fiction: Art of the Americas Under Neoliberalism, Esther Gabara (University of Chicago Press, 2022)
My colleague Joey Miller (Mvskoke) & I are putting together a very cool Indigenous Philosoph(ies) event. If you are a Native scholar studying philosophy, a non-Native scholar studying Native philosophy, a Native scholar studying Native philosophy, please reach out! Please share!
— Shelbi acornXcore Nahwilet 🌰🖤👻 (@qaxaawut) December 8, 2022
Here's a list of 5 classic books of Native American philosophy. Thread🧵
— Indigenous Peoples Movement (@IndigenousPpls) December 1, 2022
I'm thinking of making videos on US American Indian philosophy. What do you want to see from them?
— New Amauta (@AmautaNew) November 13, 2022
Stop using the term “rewilding”. You are perpetuating the erasure of Indigenous peoples & our relationships to our lands since time immemorial. It’s a recipe for continued failure in ecological restoration. Land healing isn’t “reset it and forget it”. #nativesinstem #ecology
— Dr. Jennifer Grenz (@Jennifer_Grenz) November 11, 2022
Hmmm being seeing tweets saying a lot of allies want to help #ProtectICWA but don't know how to start having the conversation because they lack historical and contemporary context, so let me help you. You don't HAVE to say anything other than #ProtectICWA.
— Johnnie Jae aka The Burnt Ball of Fury (@johnniejae) November 12, 2022
Non-Natives, please PLEASE pay attention to the ICWA case currently before the Supreme Court. If the Supreme Court overturns ICWA, the result will be - and I cannot stress this enough - genocide. pic.twitter.com/7j0v755ONg
— Kisha James (@Kisha890) November 9, 2022
I am heavily RTing #ICWA-related info right now because I need all my non-Native followers to understand that the Supreme Court is considering whether to overturn what is literally a genocide-prevention law.
— Daniel Delgado's backup is @DDelgadoVive@zeroes.ca (@DDelgadoVive) November 9, 2022
Why ICWA is important to me:
— WitchyTwitchy (@witchytwitchytv) November 1, 2022
I was a baby when a judge gave custody to my white dad. Despite it being a time when courts overwhelmingly favored mothers in custody battles, my Native mom didn't stand a chance in rural Alabama. The judge decided I needed a "Christian household."
"In the late 1880s, around the time when the Lake Mohonk gang was advocating for a dramatic expansion of the residential school system, a Paiute man named Wovoka had a vision. He said that the Creator had come to him with a new dance, one that would bring about a better world without white settlers and their endless expansionist wars. The dead would reunite with the living, and the buffalo killed by settlers would roam the plains again. It’s not difficult to understand why this message would be profoundly moving for people who had lost so much in the Indian Wars and whose children were being taken away for reeducation by the US government. It was a story about a hopeful future, where Indigenous culture flourished and the land came back to its original caretakers. Oceti Sakowin (Great Sioux Nation) historian Nick Estes, author of Our History Is the Future, writes that the government had outlawed Indigenous dancing at that time, and therefore ‘the Ghost Dance was fundamentally oppositional in spirit.’”
Annalee Newitz, Stories Are Weapons: Psychological Warfare and the American Mind. W. W. Norton, 2024. Chapter 2: A Fake Frontier.
Great Inuit movie called Atanarjuat; not exactly the area you’re asking for but it’s really cool
— Eric Hirsch🥥🌴 (@ehirsch.bsky.social) Jul 31, 2024 at 11:09 PM
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