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Indigeneity
Published online by Cambridge University Press: 18 September 2023
Abstract
This keyword essay discusses the importance of centering Indigenous perspectives as Victorianists engage in the work of “decolonizing” their research and teaching. It underscores the necessity of citing Native and First Nations scholars and activists and of building reciprocal relations with living Indigenous communities in both local and global contexts.
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- Copyright © The Author(s), 2023. Published by Cambridge University Press
References
Notes
1. Chatterjee, Ronjaunee, Christoff, Alicia Mireles, and Wong, Amy R., “Introduction: Undisciplining Victorian Studies,” Victorian Studies 62, no. 3 (2020): 369–91CrossRefGoogle Scholar.
2. To follow our own call: Emma B. Mincks identifies as a mixed-heritage settler scholar and community organizer from Rapid City, South Dakota in He Sapa. Their family (Bill Groethe) has multigenerational relationships with Lakota people, primarily the Oglala Sioux Tribe, the Rosebud Sioux Tribe, and the Cheyenne River Sioux Tribe. Emma has been heavily influenced by Lakota epistemologies, relationality, and organizing work with Lakota and Northern Irish environmental activists. Ryan D. Fong is a mixed-race Asian American settler scholar descended from Toisanese immigrants and Dutch and German settlers. They grew up on Nisenan lands in California and currently live on the reserve lands of the Match-E-Be-Nash-She-Wish Band of Pottawatomi taken in the Treaty of 1827. Ryan is engaged in ongoing projects to build ethical relationships between Kalamazoo College and local Anishinaabe nations. These relationships do not grant us Indigenous identities or authoritative claims to Indigenous culture. Instead, our positions offer distinct lenses to interrogate race, ethnicity, and land while undertaking our scholarly and political work.
3. Tuck, Eve and Yang, K. Wayne, “Decolonization Is Not a Metaphor,” Decolonization: Indigeneity, Education and Society 1, no. 1 (2012): 9Google Scholar.
4. Denetdale, Jennifer Nez, “Critical Indigenous Studies: A Lifetime of Theory and Practice,” Journal of Arizona History 61, nos. 3–4 (2020): 622–23Google Scholar.
5. Moreton-Robinson, Aileen, “Introduction: Locations of Engagement in the First World,” in Critical Indigenous Studies: Engagements in First World Locations (Tucson: University of Arizona Press, 2016), 6–8CrossRefGoogle Scholar.
6. For more on “blood,” race, and settler-colonial attacks on Indigenous sovereignty, see Barker, Joanne, Red Scare: The State's Indigenous Terrorist (Oakland: University of California Press, 2021)Google Scholar; and Tallbear, Kim, Native American DNA: Tribal Belonging and the False Promise of Genetic Science (Minneapolis: University of Minnesota Press, 2013)CrossRefGoogle Scholar. Tallbear is Sisseton-Wahpeton, and Barker is Lenape.
7. Simpson and Vizenor write about these concepts across many of their works. For examples, see Simpson, Leanne Betasamosake, Dancing on Our Turtle's Back: Stories of Nishnaabeg Re-Creation, Resurgence, and a New Emergence (Chico: AK Press, 2011)Google Scholar; and Vizenor, Gerald Robert, ed., Survivance: Narratives of Native Presence (Lincoln: University of Nebraska Press, 2008)Google Scholar.
8. Goeman, Mishuana, Mark My Words: Native Women Mapping Our Nations (Minneapolis: University of Minnesota Press, 2013), 3–5CrossRefGoogle Scholar.
9. Hokowhitu, Brendan, “Monster: Post-Indigenous Studies,” in Critical Indigenous Studies, edited by Moreton-Robinson, Aileen, 95 (Tucson: University of Arizona Press, 2016)Google Scholar.