Indigenous Studies

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Pa’ashi in April 2023. Image courtesy of the author.

The Return of Pa’ashi: Colonial Unknowing and California’s Tulare Lake

The early morning sun shone off the water. I parked at the “Flooding Ahead” sign and walked past deep gouges in the ground. The teeth marks of a bulldozer’s blade were still visible where it had dug in to strengthen the walls of an earthen berm along the edge of what was once a ditch and is now simply a slough meandering along a larger expanse of lake…

Figure 9. Mural of TEK featuring three Haida matriarchs of the land, air, and water. The mural is the work of Amanda Phingbodhipakkiya (findingsproject.com). Image courtesy of Wendy F. Todd.

The Science in Indigenous Water Stories, Indigenous Women’s Connection to Water

Water is life. It is a familiar phrase, frequently spoken today. Even so, little thought goes into what this simple phrase means. We exist in water throughout our lives, dependent on it from conception, surrounded in water in our mother’s womb, until our last water vapor breath. Water is so common, we are so accustomed to our submergence in it that we fail to notice how vital it is and fail to recognize our dependence on it, taking for granted the water vapor-laden environment we exist in every moment of every day…

Approaching sundown at the Sax-Zim Bog in northern Minnesota, USA.

Connecting Environment, Place, and Community

“Connections in Practice” is an appropriate theme for this issue of Open Rivers highlighting the four years’ work, since 2019, of the Humanities-led Environmental Stewardship, Place, and Community Initiative. The goals of the [initiative] all have been about connection: connecting Indigenous ways of knowing and practices of environmental stewardship with the humanities; connecting the humanities with pressing environmental justice concerns; connecting three University of Minnesota (UMN) campuses with each other and with Indigenous communities; connecting activism and experiential practice with pedagogy; and connecting all of these to decolonization and institutional transformation of the university…

Canoeing in the Boundary Waters Canoe Area Wilderness, Duluth, Minnesota, USA. Photo by Lee Vue on Unsplash.

Learning Together: The Humanities Futures Labs

We wanted to create a new type of Indigenous humanities work for our undergraduate students while also offering a professional development opportunity for our graduate fellows. Our work started in earnest with a two-week summer workshop for the Humanities Futures Lab Graduate Fellows (HFLGF) in 2022. These fellows are graduate students with a variety of disciplinary and personal commitments and experiences that informed our collective work to create these lab courses…

The landscape adjacent to a water blessing by the Indigenous Women's Water Sisterhood. Image courtesy of the University of Minnesota Duluth.

Place and Relations Capstone: Indigenizing Education

How can we decolonize the university? For the past four years, Indigenous community members and faculty, staff, and students from the University of Minnesota’s Duluth, Morris, and Twin Cities campuses have developed projects aimed at doing exactly this as part of the Environmental Stewardship, Place, and Community Initiative, funded by a grant from the Mellon Foundation…

Northern Minnesota. Image courtesy of Lee Vue.

Where We Stand: The University of Minnesota and Dakhóta Treaty Lands

From the Authors: Reflecting on the three years since writing “Where We Stand,” the main thing that we continue to focus on is the need for accountability and reparative action for land theft. Land acknowledgements are even more commonplace than they were in 2020, but they are still often nothing more than nice words, rarely, if ever, accompanied by substantive action. The Daḳota and other Indigenous people want to know what you are willing to give up when you acknowledge you are on someone else’s land. When you give that land acknowledgement, what are you acknowledging exactly? Do you have even the basic knowledge of how the people you name were dispossessed of their land? Do you know the treaties that were used to provide legal justification for that dispossession? The fact that this article continues to be downloaded so frequently, and that we are still frequently asked to present this information to a wide variety of audiences both within and outside of the University of Minnesota, tells us that this knowledge is still far from as common as it should be…

The Hiawatha Wampum Belt, depicting the five original nations of the Haudenosaunee and their interconnections.

Teaching Indigenous Epistemologies at the University of Minnesota

It has been argued that the twin ongoing and overarching crises facing students in higher education today are the urgencies of calls for justice and the threats from a changing climate. Indeed, these are inextricably intertwined. Students will face them no matter what their profession, or however they find themselves living as a citizen in the world. As Vicente Diaz reminds us so eloquently in his contribution to this collection, “the epistemological system on which our present political, economic, and cultural existences are based is unsustainable. We need radically different ways of defining what it means to be human, of understanding human-ness in relations of kinship and reciprocity, and of understanding and respecting the living world around us.”…

Detail From Figure 8. Point Hudson, a well-known camping spot for Indigenous individuals who were traveling to hop fields in search of work. Image courtesy of Alexandra Peck.

Mariners, Makers, Matriarchs: Changing Relationships Between Coast Salish Women & Water

Historically, Coast Salish female identity depended upon water. Waterways provided women with countless economic opportunities, fostered family ties, created plentiful food sources, and encouraged female autonomy. Even as female maritime practices changed drastically throughout the pre-colonial and colonial periods, Coast Salish women imagined new ways to maintain connections to water.

From the exhibit, a canoe, paddle, and creation stories from the Asabiikone-zaa'igan (The Bois Forte Band of Chippewa). Image by Laura Mazuch, UMN Printing Services.

Why Canoes? An Exhibit at the University of Minnesota’s Northrop Gallery

Minnesotans love boats, and canoes are a particular favorite. The state has the highest per capita rate of recreational boat ownership in the nation, according to the Department of Natural Resources.[1] Consequently, the current exhibit, Why Canoes? Capacious Vessels and Indigenous Future of Minnesota’s Peoples and Places, at the Northrop Gallery should find an interested audience. The exhibit reflects the desire of three Indigenous peoples—Dakota, Anishinaabe, and Micronesian—to revitalize their canoe-building traditions, and to pass them on to the next generation.