Vaughan-Lee, Emmanuel. Marie’s Dictionary
2014, Self-Produced. 10min. USA.
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This short documentary tells the story of Marie Wilcox, the last fluent speaker of the Wukchumni language, and the dictionary she created to keep her language alive. For Ms. Wilcox, the Wukchumni language has become her life. She has spent more than twenty years working on the dictionary and continues to refine and update the text. Through her hard work and dedication, she has created a document that will support the revitalization of the Wukchumni language for decades to come. Along with her daughter, Jennifer Malone, she travels to conferences throughout California and meets other tribes who struggle with language loss. Ms. Wilcox’s tribe, the Wukchumni, is not recognized by the federal government. It is part of the broader Yokuts tribal group native to Central California. Before European contact, as many as 50,000 Yokuts lived in the region, but those numbers have steadily diminished. Today, it is estimated that fewer than 200 Wukchumni remain.Various Contributors. Indigenous Land Stewardship: Tending Nature2021, KCET. 57min. USA.-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This "Tending Nature" special features multiple perspectives and voices from Indigenous communities across California who are striving to keep the practices of their heritage alive. From coming-of-age rituals, seasonal food harvests, basket weaving and jewelry making, the documentary shares how traditional practices can be protected and maintained as a way of life for future generations.Comment:
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Powys Whyte, Kyle, Cuomo, Chris. Ethics of Caring in Environmental Ethics: Indigenous and Feminist Philosophies2016, In The Oxford Handbok of Environmental Ethics, Stephen Gardiner and Allen Thompson (eds.), OUP-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics. Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.Comment:
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Kimmerer, Robin Wall. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teaching of Plants2015, Milkweed Editions.-
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note:
As a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these lenses of knowledge together to show that the awakening of a wider ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings are we capable of understanding the generosity of the earth, and learning to give our own gifts in return.Comment:
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Burkhart, Brian. Indigenizing Philosophy through the Land: A Trickster Methodology of Decolonising Environmental Ethics and Indigenous Futures2019, Michigan State University Press.-
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note:
Land is key to the operations of coloniality, but the power of the land is also the key anticolonial force that grounds Indigenous liberation. This work is an attempt to articulate the nature of land as a material, conceptual, and ontological foundation for Indigenous ways of knowing, being, and valuing. As a foundation of valuing, land forms the framework for a conceptualization of Indigenous environmental ethics as an anticolonial force for sovereign Indigenous futures. This text is an important contribution in the efforts to Indigenize Western philosophy, particularly in the context of settler colonialism in the United States. It breaks significant ground in articulating Indigenous ways of knowing and valuing to Western philosophy—not as artifact that Western philosophy can incorporate into its canon, but rather as a force of anticolonial Indigenous liberation. Ultimately, Indigenizing Philosophy through the Land shines light on a possible road for epistemically, ontologically, and morally sovereign Indigenous futures.Comment:
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Todd, Zoe. Fish pluralities: Human-animal Relations and Sites of Engagement in Paulatuuq2014, Arctic Canada. Études/Inuit/Studies, 38(1-2), 217–238.-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This article explores human-fish relations as an under-theorized “active site of engagement” in northern Canada. It examines two case studies that demonstrate how the Inuvialuit of Paulatuuq employ “fish pluralities” (multiple ways of knowing and defining fish) to negotiate the complex and dynamic pressures faced by humans, animals, and the environment in contemporary Arctic Canada. I argue that it is instructive for all Canadians to understand the central role of humans and animals, together, as active agents in political and colonial processes in northern Canada. By examining human-fish relationships, as they have unfolded in Paulatuuq over the last 50 years, we may develop a more nuanced understanding of the dynamic strategies that northern Indigenous people, including the Paulatuuqmiut (people from Paulatuuq), use to navigate shifting environmental, political, legal, social, cultural, and economic realities in Canada’s North. This article thus places fish and people, together, as central actors in the political landscape of northern Canada. I also hypothesize a relational framework for Indigenous-State reconciliation discourses in Canada today. This framework expands southern political and philosophical horizons beyond the human and toward a broader societal acknowledgement of complex and dynamic relationships between people, fish, and the land in Paulatuuq.Comment:
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Various Contributors. Uqalurait: An Oral History of Nunavut2008, John R. Bennett and Susan Rowley (eds.). McGill-Queen's University Press.-
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note:
Uqalurait presents a comprehensive account of Inuit life on land and sea ice in the area now called Nunavut, before extensive contact with southerners. Drawing on a broad range of oral history sources - from nineteenth-century exploration accounts to contemporary community-based projects - the book uses quotes from over three hundred Inuit elders to provide an 'inside' view of family life, social relations, hunting, the land, shamanism, health, and material culture. For the first time, the reader encounters Inuit culture and traditional knowledge through the voices of people who lived the life being described. Based on a larger research project developed under the guidance of six Inuit from across Nunavut, Uqalurait consists of thousands of quotations organised thematically into cohesive chapters. The book describes the seasonal rounds of four different groups, capturing the fact that while Inuit across Nunavut had much in common, there was also much to distinguish them from each other, living as they did in many small groups of people, each with its own territory and identity. Given the recent creation of Nunavut and the current focus of attention on the Arctic due to climate change, Uqalurait is a timely source of insight from a people whose values of sharing and respect for the environment have helped them to live contentedly for centuries at the northern limit of the inhabitable world.Comment:
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Yazzie, Robert. “Life Comes from it”: Navajo Justice Concepts1994, New Mexico Law Review, (24)2, 175-90.-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This paper offers a comparison between Navajo conceptions of law and justice based on the community's experiences to those of Anglo-european law and justice.Comment:
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Dickie, Bonnie. Hollow Water2000, NFB. 48 min. Canada.-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This documentary profiles the tiny Ojibway community of Hollow Water on the shores of Lake Winnipeg as they deal with an epidemic of sexual abuse in their midst. The offenders have left a legacy of denial and pain, addiction and suicide. The Manitoba justice system was unsuccessful in ending the cycle of abuse, so the community of Hollow Water took matters into their own hands. The offenders were brought home to face justice in a community healing and sentencing circle. Based on traditional practices, this unique model of justice reunites families and heals both victims and offenders. The film is a powerful tribute to one community's ability to heal and create change.Comment:
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Waziyatawin. What Does Justice Look Like?: The Struggle for Liberation in Dakota Homeland2008, Living Justice Press.-
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note:
During the past 150 years, the majority of Minnesotans have not acknowledged the immense and ongoing harms suffered by the Dakota People ever since their homelands were invaded over 200 years ago. Many Dakota people say that the wounds incurred have never healed, and it is clear that the injustices: genocide, ethnic cleansing, mass executions, death marches, broken treaties, and land theft; have not been made right. The Dakota People paid and continue to pay the ultimate price for Minnesota's statehood.This book explores how we can embark on a path of transformation on the way to respectful coexistence with those whose ancestral homeland this is. Doing justice is central to this process. Without justice, many Dakota say, healing and transformation on both sides cannot occur, and good, authentic relations cannot develop between our Peoples. Written by Wahpetunwan Dakota scholar and activist Waziyatawin of Pezihutazizi Otunwe, What Does Justice Look Like? offers an opportunity now and for future generations to learn the long-untold history and what it has meant for the Dakota People. On that basis, the book offers the further opportunity to explore what we can do between us as Peoples to reverse the patterns of genocide and oppression, and instead to do justice with a depth of good faith, commitment, and action that would be genuinely new for Native and non-Native relations.Comment:
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