A dissertação propõe um recorte etnográfico para pensar a situação dos indígenas moradores da cidade de Altamira-PA face à construção da hidrelétrica de Belo Monte. Acompanhando de perto algumas experiências dos habitantes Xipaya e Kuruaya da cidade (grupos do tronco linguístico Tupi), a etnografia lança mão de três contribuições diferentes da antropologia para pensar memória, parentesco e política entre os interlocutores. Partindo do espaço geográfico e simbólico dos tradicionais bairros Xipaya e Kuruaya de Altamira (Muquiço/São Sebastião e Jardim Independente/Missão), os dados estatísticos e relatos reconstituem as migrações e transformações experienciadas, falam de características da espacialização e vivência na cidade e na extensão do médio rio Xingu. Diferentes práticas e discursos nativos são produto de relações de parentesco e corresidência entre indígenas e não indígenas da região, que expressam estilos de bem viver e, por sua vez, também estruturam propostas e atuações do movimento indígena citadino. Tendo em vista o cenário crítico imposto pela construção de Belo Monte com suas transformações inerentes, a etnografia buscou restituir agências Xipaya e Kuruaya que tencionam uma vida melhor. / This essay proposes an ethnographic approach as a means to think about the situation of the indigenous people residing in Altamira-PA under the construction of the hydroelectric plant of Belo Monte. By closely witnessing a certain number of happenings of the Xipaya and Kuruaya townspeople (groups of the Tupian language family), this ethnography provides three different anthropological contributions to think about memory, kinship and politics between the counterparts. Starting with the fields, both geographic and symbolic of the traditional Xipaya and Kuruaya boroughs of Altamira (Muquiço/São Sebastião e Jardim Independente/Missão), statistical data and narrative registers retrace migrations and experienced transformations, thus speaking about the recreation of the space and about the perception of life, both in the city and throughout the extensions of the Medium Xingu River. Diverse techniques and native discourses are a product of kinship relations and cohabitation between indigenous and non-indigenous inhabitants, who express styles of well-living and, in turn, also structure bidding and fields of action for the urbanite indigenous movement. Keeping in sights the critical scenario imposed by the construction of the Belo Monte plant, as well as its underlying transformations, the ethnography seeked to reinstate Xipaya and Kuruaya agencies that intend to a better life.

The research study focused on the integrating of indigenous African knowledge systems in teaching and learning at the Catholic University of Zimbabwe. The curriculum of the Catholic University of Zimbabwe offers a number of degree courses. The study sets out to address the problem with the curriculum of the Catholic University of Zimbabwe, namely, that it is to a large extent dominated by Western knowledge and gives little priority to indigenous African knowledge systems. The majority of the courses offered at the CUZ are Eurocentric in nature and give little regard to the indigenous African knowledge systems. The study was undergirded by the Afrocentric theory which focuses on giving the African world view in terms of knowledge. The research study was informed by the constructivist paradigm which focuses on how individuals analyse and construct meanings of social situations. The research approach is qualitative in nature that means it is based on social interpretation and not numerical analysis of data. The data in the study was generated through face-to-face interviews, focus group discussion and document analysis. The data was presented under different themes. The study found out that they are few courses in the CUZ curriculum which include IAKS. Most of the knowledge and theories in the courses offered at the Catholic University of Zimbabwe curriculum are Western oriented. The knowledge in most of the courses is reminiscent of the colonial education system and gives no regard to indigenous African knowledge systems. The recommendation is for the inclusion of indigenous African Knowledge systems in the CUZ curriculum. / Educational Foundations / D. Ed. (Philosophy of Education)

En prenant en compte le contexte des nombreuses dépossessions, de l’arrachement et de l’invisibilisation des langues Autochtones, puis de l’imposition des langues coloniales dont la littérature des pensionnats témoigne avec force détail, cette thèse aménage une réflexion autour de la manière dont les autrices Autochtones contemporaines, qui écrivent en anglais ou en français (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine et Cherie Dimaline), négocient avec le langage dans leurs œuvres. Plus spécifiquement, par une lecture au plus près des textes littéraires, cette thèse étudie la façon dont les écritures Autochtones sont des lieux de savoir profondément corporéïsés, situés et relationnels et, en tant que telles, elles donnent à penser les pouvoirs du langage en employant les moyens du littéraire. L’hypothèse formulée est donc que les littératures Autochtones actuelles élaborent des théories critiques du langage dans lesquelles le corps, la langue et le territoire (physique et métaphysique) sont intimement liés; le langage et sa conceptualisation par les écrivaines font ainsi se manifester une toile de relations que supporte la littérature par la création et la mise en présence de cette interconnexion entre le monde sensible et spirituel, entre les êtres humaines et les êtres autres qu’humaines. Bref, en appuyant les réflexions sur les épistémologies Autochtones (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), cette thèse avance que, moins par un retour à des structures linguistiques que par le truchement d’une imagination poétique et narrative, les autrices à l’étude réclament les épistémologies et créent des théories du langage qui sont ramenées sur la scène de la présence littéraire. / Considering the context of multiple dispossessions, the extraction and invisibilization of Indigenous languages, and the subsequent imposition of colonial languages, which residential school literature recounts in great detail, this dissertation reflects on how contemporary Indigenous women writers, who write in English or in French (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine and Cherie Dimaline), are attempting to (re)negotiate both Indigenous and colonial languages in their works. More specifically, through a close reading of selected texts, this thesis explores how Indigenous literatures are deeply embodied, situated, and relational places of knowledge and, as such, they convey the possibilities of language through their literary interventions. Thus, I argue that contemporary Indigenous literatures enable the creation of critical theories of language, in which body, language, and land (both physical and metaphysical) are intimately connected; language, and its conceptualization by women writers, enables a web of relations through writing that presents this interconnectedness between the sensible and spiritual worlds, and between human and other-than-human beings. Building on Indigenous epistemologies (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), this thesis argues that through poetic and narrative imagination, which differs from a return to the linguistic structures of Indigenous languages, the creative writers explored in this dissertation are reclaiming epistemologies and creating theories of language by putting them at the forefront of their literary practices.

In 2001, an estimated 50 Indigenous languages were spoken in California, USA; none had more than 100 speakers. Through statewide efforts by Indigenous language workers and their allies, revitalization strategies have since proliferated, many highlighting immersion learning and linguistic documentation. In their homeland in Tehachapi, California, two fluent Elders and five learner/teachers designed this study as co-researchers to reflect on the effects of strategies we had implemented to support new speakers of nuwä abigip (Kawaiisu), a polysynthetic Uto-Aztecan language. Our community-based team used methods of dialogic inquiry including the conversational method and a graphic language mapping technique. We videotaped remembered stories of our varied language acquisition experiences, focusing especially on the 15 years after community language revitalization was initiated. The collection of videotaped narratives and the graphic language maps were analyzed to understand how the new adult second-language speakers believed our learning experiences had enabled us to use nuwä abigip. Co-researchers remembered nuwä abigip competencies believed to have been gained though a sequence of strategies, some overlapping, that featured immersion learning complemented by linguistic analysis. Common patterns in language development were explored, especially as they related to learners’ unfolding understanding of the language’s rich morphology. The team concluded the study by reflecting on how the two research methods of dialogic inquiry had aided them in expressing the culmination of their experiences. / Graduate

Latin America is in a political crisis, yet Bolivia is still widely recognized as a beacon of hope for progressive change. The radical movements at the beginning of the 21st century against neoliberalism that paved the road for the election of Bolivia's first indigenous president, Evo Morales, beckoned a change from colonial rule towards a more just society. Paradoxically, in pursuing progress through economic growth, the Bolivian state led by President Morales has replicated the colonial division of labor through a development model known as neo-extractivism. Deeply rooted tensions have also emerged between indigenous communities and the Bolivian state due to the latter's zealous economic bond with the extractivist sector. Although these paradoxes have received significant attention, one substantial aspect that remains underexplored and undertheorized is how such tensions affect socio-political relations at the intersections of class, race and gender where indigenous women in Bolivia occupy a unique position. To address this research gap, this qualitative study poses the following research questions: 1. How does neo-extractivism affect the lives of indigenous women? 2. How does the state shape relations between neo-extractivism and indigenous women? 3. How do indigenous women organize to challenge the impact of state-led extractivism on their lives and their communities? To answer these questions, I conducted a multi-sited ethnographic study between October 2017 and June 2018 in Oruro, Bolivia, an area that is heavily affected by mining contamination. By analyzing processes of social reproduction, I argue that neo-extractivism leads to water contamination and water scarcity, becoming the epicenter of the deterioration of subsistence agriculture and the dispossession of indigenous ways of life. Because indigenous women are subsistence producers and social reproducers whose activities depend on water, the dispossession of water has a dire effect on them, which demonstrates how capitalism relies on and exacerbates neo-colonial and patriarchal relations. To tame dissent to these contradictions, the Bolivian and self-proclaimed "indigenist state" defines and politicizes ethnicity in order to build a national identity based on indigeneity. This state-led ethnic inclusion, however, simultaneously produces class exclusions of indigenous campesinxs (peasants) who are not fully engaged in market relations. In contrast to the government's inclusive but rigidly-defined indigeneity, indigenous communities embrace a fluid and dual indigeneity: one that is connected to territories, yet also independent from them; a rooted indigeneity based on the praxis of what it means to be indigenous. Indigenous women and their communities embrace this fluid and rooted indigeneity to build alliances across gender, ethnic, and geographic lines to organize against neo-extractivism. Moreover, the daily responsibilities of social reproduction within the context of subsistence agriculture, which are embedded in Andean epistemes of reciprocity, duality, and complementarity, have allowed indigenous women to build solidarity networks that keep the social fabric within, and between, communities alive. These solidarity networks are sites of everyday resistances that represent a threat and an alternative to capitalist, colonial and patriarchal mandates.

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In the coverage of the Mayan Train in the Southeast of Mexico, national newspapers have either ignored Indigenous peoples as the main stakeholders affected by this project or portrayed them as victims and enemies of modernization. The purpose of this study is to analyse how the Mexican newspapers, La Jornada & Reforma, have omitted or ‘othered’ Indigenous communities in their coverage of the Mayan Train between March and June 2022. Fifteen articles from each newspaper were chosen to be analysed to show how most of them collectivize Indigenous peoples into a minority that is represented as ignorant and in need. The language used to describe Mayan pueblos in these articles reduces Indigeneity to ideas related to the past, poverty and violence, among other concepts which evidence an ideological disconnection between environmental issues and Indigenous concerns. These media omissions and language choices do not only contribute to the othering of the Mayan identity and individuality which are already threatened by this project, but to a racist and discriminatory treat against them. This thesis aims to bring up questions about the representation of Indigenous peoples in national news media articles, as well as to think about how the rebuilding of these could help influence public mindset to incorporate Indigenous communities in environmental concerns in Mexico.

Working at the intersection of queer feminist affect studies and queer Indigenous studies, this thesis focuses on theorizations and enactments of queer Indigenous joy in Billy-Ray Belcourt's A History of My Brief Body, Gregory Scofield's Love Medicine and One Song, and Joshua Whitehead's Jonny Appleseed. It explores how these contemporary texts uniquely emphasize the relational queer Indigenous body’s tenacious capacity for care and love in order to enact more breathable, collective, and ultimately joyful modes of embodied life, even amid the stifling settler colonial present. I argue that, in doing so, these authors foster joy as a rebellious and healing affective orientation that opposes injurious colonial constructions of queer Indigenous embodiment and contributes to the future-bearing project of radical Indigenous resurgence. By examining these authors' invaluable interventions with joy, which is largely an under-acknowledged positive affect, this thesis aims to convey why the young but burgeoning field of queer Indigenous literature merits far more critical attention than it has received thus far.

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