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“Reclaiming Our Hands”: Feminist Participatory Action Research With Andean Women of PeruTávara Vásquez, María Gabriela January 2018 (has links)
Thesis advisor: M. Brinton Lykes / During the last two decades of the 20th century the Peruvian internal armed conflict affected thousands of Quechua-speaking campesinos [peasants], including those in the community of Huancasancos. The pre-existing socioeconomic conditions strongly informed the conflict’s origins and help us to understand how its legacies have unfolded. This feminist participatory action research (PAR) dissertation was conducted with Andean women knitters from Huancasancos. Through this process the participants and I explored how organizing through a women’s knitting association could be one way to identify and face challenges in their community, including the social and emotional legacies of the armed conflict as well as ongoing structural gender and racial violence. Through participatory workshops we collectively analyzed topics related to the research focus, and the knowledge that we co-constructed was the primary dissertation data. These collective reflections were subsequently analyzed using a constructivist grounded theory approach (Charmaz, 2014) and were complemented by 16 individual interviews and field notes. The major findings of this dissertation reflect the urgency that Andean women feel about confronting material poverty. Also prevalent were Andean women’s experiences of gender racialized violence, experiences that limit their capacity to face their material poverty and improve their living conditions. Finally, these findings also confirm that the concept of “organizing-as-women” has been introduced into rural Andean towns by outsiders. As ideas from outside of the community, they typically fail to incorporate ways of organizing that already exist in these communities. Similarly, transitional justice and its mechanisms are experienced as having been introduced from outside the community and as disconnected from Andean people’s lived experiences of the armed conflict and its wake. The findings of this study yield important implications for professionals interested in working in transitional justice settings, particularly those working in cultural contexts different from one’s own. The study has additional implications for those who work with Andean and other indigenous women who have experienced the violence of armed conflict and continue to experience ongoing gender and racial marginalization. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Lynch School of Education. / Discipline: Counseling, Developmental and Educational Psychology.
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Seguindo sementes: circuitos e trajetos do artesanato Sateré-Mawé entre cidade e aldeia / Following seeds: circuits and paths of the Sateré-Mawé craftwork between city and villageMauro, Ana Luísa Sertã Almada 09 December 2015 (has links)
A presença sateré-mawé na cidade de Manaus (Amazonas, Brasil) se faz particularmente visível pelas comunidades e associações que começam a surgir na cidade na década de 1990, a partir de ocupações que contaram com forte protagonismo feminino. O artesanato elaborado com sementes passou a ser uma das principais estratégias das mulheres sateré-mawé no espaço urbano, em oposição ao trabalho nas chamadas casas de família. Essas sementes, usadas na produção de colares e pulseiras, tem caminhos próprios, que desestabilizam fronteiras entre área urbana, área de floresta, cidade e aldeia. Os caminhos das sementes mobilizam uma ampla circulação de pessoas, saberes, narrativas e coisas, formando um circuito específico. As práticas de plantio, coleta, trocas de sementes e outras formas de aquisição, bem como sua transformação em objetos que circulam em diferentes locais e contextos, propõem uma inversão entre agente e paciente: de objetos passivos da ação humana, as sementes se elevam a agentes mediadores de relações, mediando também modos particulares de vivenciar o espaço urbano. / The sateré-mawé presence in the city of Manaus (Amazonas, Brazil) is made particularly apparent by the communities and associations that started to appear in the city in the 1990s, from occupations which involved strong female leadership. The craftwork made with seeds has become one of the main life strategies of sateré-mawé women in the urban area, as opposed to the work in so-called \"family homes\". These seeds, used in the production of necklaces and bracelets, have their own paths, which destabilize boundaries between urban area, forest area, town and village. The paths of seeds mobilize a broad circulation of persons, knowledges, stories and things, forming a specific circuit. Planting practices, seed collection, seed exchanges and other forms of acquisition, as well as the transformation of seeds into objects that circulate in different locations and contexts, point to a reversal between agent and patient: from passive objects of human action, the seeds become mediator agents of human relationships, while also mediating particular ways to experience the urban space.
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A mulher indígena no processo de formação social e cultural e a construção de propostas curriculares para a escola na Comunidade Indígena Araçá da Serra / T. I. Raposa Serra do SolRamos, Léia da Silva 16 November 2013 (has links)
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Previous issue date: 2013-11-16 / Não Informada / In this paper we study the transmission and acquisition processes of knowledge of the Social Process Training for Indigenous Women, to thus be able to think curricular proposals for the in Araçá da Serra community school, Raposa Serra do Sol. This is a qualitative research through ethnography describes and analyzes the knowledge associated with cassava planting and processing flour and “caxiri”. Thus, deepened the understanding of the knowledge of indigenous women and the social mechanisms of transmission thereof, or of indigenous education in the perspective of women. From the activities carried out by women and using intercultural inductive method, we propose feasible educational activities to be developed in the indigenous school, to think proposals based on community reality and activities that children know. In the study of knowledge also appeared several conflicts due to the school levy, churches and other institutions and situations that have led to changes within families and the community. Finally this work invited us to reflect on the relationship between indigenous education and indigenous education and the current challenges of Araçá da Serra community, that lives renewal processes and cultural change, which is not without conflict. / No presente trabalho estudamos os processos de transmissão e aquisição dos conhecimentos relativos ao Processo Social de Formação da Mulher Indígena, para, assim poder pensar propostas curriculares para a Escola na comunidade Araçá da Serra, Terra Indígena Raposa Serra do Sol. Trata-se de uma pesquisa qualitativa, que através da etnografia descreve e analisa os conhecimentos associados ao cultivo de mandioca e ao processamento de farinha e caxiri. Com isso, aprofundamos a compreensão sobre os conhecimentos das mulheres indígenas e os mecanismos sociais de transmissão dos mesmos, ou seja, da educação indígena na perspectiva das mulheres. Deste modo, a partir das atividades realizadas por mulheres e utilizando o método indutivo intercultural, propomos ações educativas factíveis de serem desenvolvidas na escola indígena, de forma a pensar propostas baseadas na realidade da comunidade e nas atividades que as crianças conhecem. No estudo dos conhecimentos apareceram também diversos conflitos, devido à imposição da escola, de igrejas e de outras instituições e situações que vêm provocando mudanças no interior das famílias e da comunidade. Finalmente este trabalho nos convidou a refletir sobre a relação entre educação indígena e educação escolar indígena e os desafios atuais da comunidade Araçá, que vive processos de renovação e mudança cultural, o que não está isenta de conflitos.
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Significance is Bliss: A Global Feminist Analysis of the Liberian Truth and Reconciliation Commission and its Privileging of Americo-Liberian over Indigenous Liberian Women's VoicesEubank, Morgan Lea 01 January 2013 (has links)
The purpose of my research is to analyze the Liberian Truth and Reconciliation Commission (LTRC) lack of attention towards accessing rural Liberian women's voices as opposed to privileged Liberian women residing in urban and Diaspora spaces. By analyzing the LTRC and its Final Report from a critical global feminist perspective, I was able to not only illuminate, but bring a spotlight over issues including access, privilege, and multicultural insensitivity related to Liberia's indigenous tribal cultures. Liberia, being a country founded by American colonials, is socially constructed by Western ideological norms. As Western ideology is mainly normalized and enforced by the privileged class, Americo-Liberians, the LTRC and Final Report were also constructed within Western constructions.
Given Liberia's historical colonial ties to the United States and its current relations to the global community, the LTRC decided to include Liberians in the Diaspora to its focus group. The Diaspora, also referred to as Liberia's 16th county, is made up of privileged Liberians displaced in overseas countries including the United States, United Kingdom, and Canada. As with any progress, fashion, or business, attention is given to the newest, most profitable merchandise, or in the case of the LTRC, population. I hypothesized, and feared, that the LTRC did not provide indigenous Liberian women, many of whom reside in rural Liberia, equal access and effort as they did privileged Liberian women residing in urban and Diaspora spaces. To prove this, I conduct a feminist content analysis of the LTRC Final Report, recorded public testimonies which are available on the LTRC website (www.trcofliberia.org) and quantitative data collected and processed by, Benetech, a human rights statistics organization based out of Minnesota... a city which happens to be home to the highest number of Diaspora Liberians in the world. After conducting my investigation, I was able to conclude my thesis with reasons as to why underprivileged women's voices in Liberian should be included in doctrine, like the LTRC, and suggest ways to improve methods like the LTRC to ensure indigenous women's voices are fairly accessed and heard.
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Performing Resistance/Negotiating Sovereignty: Indigenous Women's Perofrmance Art in CanadaTAUNTON, CARLA JANE 30 September 2011 (has links)
Performing Resistance/ Negotiating Sovereignty: Indigenous Women’s Performance Art In Canada investigates the contemporary production of Indigenous performance and video art in Canada in terms of cultural continuance, survivance and resistance. Drawing on critical Indigenous methodology, which foregrounds the necessity of privileging multiple Indigenous systems of knowledge, it explores these themes through the lenses of storytelling, decolonization, activism, and agency. With specific reference to performances by Rebecca Belmore, Lori Blondeau, Cheryl L'Hirondelle, Skeena Reece and Dana Claxton, as well as others, it argues that Indigenous performance art should be understood in terms of i) its enduring relationship to activism and resistance ii) its ongoing use as a tool for interventions in colonially entrenched spaces, and iii) its longstanding role in maintaining self-determination and cultural sovereignty. / Thesis (Ph.D, Art History) -- Queen's University, 2011-09-30 09:07:41.999
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Sisters of Sasipihkeyihtamowin - wise women of the Cree, Denesuline, Inuit and Métis: understandings of storywork, traditional knowledges and eco-justice among Indigenous women leadersKress, Margaret M. 15 September 2014 (has links)
Environmental racism has recently entered the realm of academic inquiry and although it currently sits in a marginalized category, Indigenous and environmental communities and scholars have acknowledged it as an important subject of critical inquiry. With roots in southern Americana history, environmental racism has had a limited scope of study within Canadian universities. Few Canadian scholars have presented the rippling effects of this critical phenomenon to Aboriginal and non-Aboriginal students and the challenge to bring this discourse to the universities of Canada remains significant. Mainstream educators and environmentalists dismiss discourses of environmental racism, ecological destruction and the correlating demise of Indigenous peoples’ knowledges, cultures and wellness as an insignificant and sometimes radical propaganda. In opposition, Indigenous peoples globally are countering this dismissal by telling their stories to ensure all have access to the discourses of environmental racism found within the ecological destructions of traditional lands and the cultural genocides of their peoples. The stories of their histories and the subsequent activism define the resistances found within Indigenous communities. These same stories show the resiliencies of Aboriginal peoples in their quest for self-determination. Using an Indigenous research methodological framework, this study seeks to provide an understanding of the complexities associated with incidences of environmental racism found within Canadian Aboriginal communities. It further seeks to find, analyze and report the depth of resistance and resilience found within the storywork of Aboriginal women. The researcher attempts to gain perspective from eight Aboriginal women of four distinct Nations by focusing on the context of their lives in relationship to their leadership decisions and actions from a worldview of Indigenous knowledge, eco-justice and peace. The lived experiences of Aboriginal women from the traditional lands of the Cree, the Denesuline, the Inuit and the Métis are critical to an analysis of how environmental racism is dismantled and wellness sought. The storywork of these participants provides answers as to how these Aboriginal women have come to resist environmental racism and why they currently lead others in the protection and sustainability of traditional lands, Aboriginal knowledge, culture and kinship wellness. Framed within Indigenous research methodology, all researcher actions within the study, including the collection, analysis and reporting of multiple data sources, followed the ceremonial tradition and protocols of respect and reciprocity found among Aboriginal peoples. Data from semi-structured qualitative interviews and written questionnaires was analyzed from the supportive western method of grounded theory. Findings revealed the strength of Storywork through the primary themes of Woman as Land and Woman as Healer. These are discussed through the Sisters’ embodiment of resistance, reflection, re-emergence and re-vitalization. The ways in which these Indigenous women have redeemed their knowledges and resurged as leaders is integral to the findings. The study concludes with an emphasis on the criticality of collective witnessing as transformation.
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Beyond culture in the courts: re-inspiring approaches to Aboriginal and treaty rights in Canadian jurisprudence.Starblanket, Gina 26 April 2012 (has links)
Over the last 30 years, the concept of culture has gained increased ground in Canadian jurisprudence on Aboriginal and Treaty rights under section 35 of the Constitution Act, 1982. This thesis focuses on the gendered nature of the court’s culturalist method of interpreting and adjudicating s.35, arguing that it acts as a containment strategy with respect to Aboriginal and Treaty rights generally, and Indigenous women’s rights in particular. Specific focus is given to the frequent and extreme rights infringements experienced by Indigenous women in Canadian contexts. This project foregrounds Indigenous narratives, Treaty-based and otherwise, as a way of inspiring a s.35 framework that extends well beyond the confines of culture and provides more equitable, comprehensive and substantive protection for a broad range of Aboriginal and Treaty rights within Canadian legal and political institutions. / Graduate
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Shattered hearts: Indigenous women and subaltern resistance in Indonesian and Indigenous Canadian literatureLawrence, Alicia Marie 29 August 2012 (has links)
Revolutionary goals of Indigenous movements against colonial oppression during historic periods of insurgency are complicated by the fact that Indigenous women continue to suffer at the hands of those who claim to be the oppressed. Rukiah S. Kertapati describes Indonesia’s movement for independence from Dutch rule in Kedjatuhan dan Hati, while contemporary literature, such as Eden Robinson’s “Queen of the North” examines the oppression of Indigenous peoples of Canada. Women’s interests in intervening in the momentum of revolutionary violence may be interpreted in different ways – from subversive, to reactionary, to dissenting. However, women’s literary voices resist the impact of colonial oppression by illuminating the need for social change that emerges with awareness, combines emotion with intelligence, and recognizes the political relevance of personal experience. / Graduate
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Warrior Women: Indigenous Women Share Their Stories of Strength and AgencyKlaws, Diane Frances 19 July 2013 (has links)
Indigenous women who are single parents and who have had involvement with social services such as child welfare or social assistance have had to be strong and courageous to maneuver through these large institutions. Over the course of this research, I examined the concept of strength by asking the question “how do Indigenous women perceive their own strengths". This research is grounded in Indigenous methodologies through the worldview that all things are interconnected, all people and things have a soul, and that we have a physical effect on our surroundings as our surroundings affect us. The focus of my research interest is to gain a better understanding of Indigenous women’s strengths through their own lived knowledge and by contextualizing it within the experiences of oppression that they have had as a result of colonization. I undertake a literature review as well as field research to address my research question. For my field research I ask one simple question with probes to better understand their view of the strengths they possess: “Tell me your life story beginning with your earliest memories”. I use the research methodology of storytelling. Storytelling is another form of narrative methodology. Storytelling is about sharing stories from the past and present. To hear stories from the past is vital to our understanding of who we are as Indigenous people as this is how we learn where we come from and who we are. Storytelling is essential to re-claiming our histories. Data was collected from three Indigenous women who I interviewed twice. Two themes emerged from analyzing the data. One theme was oppressions and within the theme of oppressions emerged: assimilation, loss of traditional gender roles in the family, financial systemic oppression, physical and sexual abuses, and addictions. The second theme was strengths. The themes that emerged within strengths were: women being active and having agency, women as protectors of family and community, reconnecting with Spirit – Soul work, and women as keepers of tradition. Indigenous women’s voices and their experiences must continue to be researched and included in today’s education. / Graduate / 0452 / 0453 / 0740 / dfklaws@gmail.com
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Surviving the Sasachacuy Tiempu [Difficult Times]: The Resilience of Quechua Women in the Aftermath of the Peruvian Armed ConflictSuarez, Eliana 11 January 2012 (has links)
Resilience and post trauma responses often coexist, however, for the past decades, the trauma paradigm has served as the dominant explanatory framework for human suffering in post-conflict environments, while the resilience of individuals and communities affected by mass violence has not been given equal prominence. Consequently, mental health interventions in post-conflict zones often fail to respond to local realities and are ill equipped to foster local strengths. Drawing primarily from trauma, feminist and structural violence theories, this study strengthens understanding of adult resilience to traumatic exposure by examining the resilience of Quechua women in the aftermath of the political violence in Peru (1980-2000), and their endurance of racially and gender-targeted violence.
The study uses a cross sectional survey to examine the resilience and posttraumatic responses of 151 Quechua women. Participants were recruited from an urban setting and three rural villages in Ayacucho, Peru. The study examines the associations between resilience, past exposure to violence, current life stress and post-trauma related symptoms as well as the individual and community factors associated with the resilience of Quechua women. In doing so, this study makes a unique contribution by simultaneously examining posttraumatic responses and resilience in a post-conflict society, an area with a dearth of research. Results indicate that resilience was not associated with overall posttraumatic stress related symptoms, but instead higher resilience was associated with lower level of avoidance symptoms and therefore with lesser likelihood of chronic symptoms. Findings also demonstrate that enhanced resilience was associated with women’s participation in civic associations, as well as being a returnee of mass displacement. Lower resilience was instead associated with lower levels of education, absence of income generated from a formal employment and the experience of sexual violence during the conflict. These results were triangulated with qualitative findings, which show that work, family, religion, and social participation are enhancing factors of resilience. The study highlights the courage and resilience of Quechua women despite persistent experiences of everyday violence. The importance to situate trauma and resilience within historical processes of oppression and social transformation as well as other implications for social work practice and research are discussed.
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