Discover content using categories and searches.
For more content from across the Internet check The Pulse
Filter Content by Category
Filter Content by Article Type
Mapping Indigenous lands in a way that changes, challenges, and improves the way people see history and contemporary conditions. It creates spaces where non-Indigenous people can learn more about the lands they inhabit, the history of those lands, and how to actively be part of a better future going forward together.
Explore North America through this contemporary hand-drawn map and this video, that follows the Mississippi River and explores more than just the banks of the river, including Chicago, the Ozarks, and Acadiana.
In spring 2020, two faculty members from the University of Minnesota Morris each incorporated a book called The Relentless Business of Treaties: How Indigenous Land Became U.S. Property by Martin Case into their course curricula. The book focuses on demystifying the stories and interconnectedness of the white, male treaty-signers responsible for dispossessing Indigenous peoples of their land. The following article shares their perspectives and reflections on teaching this text.
Throughout the first year and a half of the grant, participants in the project have shared and discussed texts to create a common foundation for moving this work forward. Below is a selection of the readings that form this core.
Water management in the Murray-Darling Basin has radically changed over the past 30 years. But none of the changes have addressed a glaring injustice: Aboriginal people’s share of water rights is minute, and in New South Wales it is diminishing.
Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants (2013) is a nonfiction compilation of essays written by Robin Wall Kimmerer, a celebrated botanist, poet, and Indigenous member of the Citizen Potawatomi Nation. Reprint.
By Jim Rock In their 2016 article “Wakan Tipi and Indian Mounds Park: Reclaiming an Indigenous feminine sacred site,” Roxanne Gould and Jim Rock…
… the River is also a place upon and a relationship with whom we might also build relations of kinship and reciprocity with Dakota and Ojibwe communities in the shared hopes of together building new / old ways of knowing and being for a more just future, one that flows from renewing proper relations in decidedly Indigenous terms.
Relationalities, or the web of interconnected relations of kinship and ethical regard among Indigenous people, land, water, and sky scapes, include the agential or personhood status of otherwise non-human “natural” elements, their interconnectivity that occurs at multiple and simultaneous temporal scales and logics, and the need for intellectual and social agility and nimbleness to keep apace with, in our case, “water” and Indigenous knowledge about water and interconnected relationships.
we asked people to respond to the following prompt: As we face environmental challenges, such as climate change, extraction economies, (over)development, loss of habitats and ecosystems, pollution, and other harms, what might Indigenous ways of knowing offer to address these global concerns? How might Indigenizing and/or decolonizing our methodologies transform higher education teaching and research?
[The Rattlesnake Effigy Mound’s] designers and builders required loving toil to speak clearly without words. REMA’s symbolic, serpentine voice (ῥῆμα) still continues to speak to us today, though she is greatly damaged and disturbed beneath a fifty-year-old city dike.