The ongoing Missing and Murdered Indigenous Women (MMIW) crisis has affected thousands of families throughout the United States and Canada, resulting in probable trauma to children in the families and communities for generations. Although awareness of the crisis has been growing in recent years through avenues such as social media (#MMIW, etc.), little action has been taken to stem the crisis and its effects. The effects of the crisis on the children left behind is a compelling question that is not often addressed in the media, however. A systematic review of the scientific literature from the United States and Canada was conducted with the addition of gray literature due to limited results found in the scientific literature. The gray literature examined included relevant websites of relevant organizations and news articles. Results of the study demonstrated a dearth of data related to children and MMIW, with no research studies found. The articles analyzed were primarily focused on recommendations and did not specifically address the effects of MMIW on children. Gray literature findings included mention of some policy actions on state and national levels, including many calls to action that have not yet been addressed or implemented. The lack of data regarding the support needs of children affected by MMIW may be one of the reasons actions have been largely absent. One of the possible courses of action may be to better support Native/Indigenous scholars who have insider status. The MMIW crises is deeply personal and perhaps overwhelming to research, indicating support needs for Native/Indigenous scholars in addition to funding.

[pt] Esta tese realiza um estudo de caso das diplomacias de mulheres indígenas no contexto da Primeira Marcha das Mulheres Indígenas (Brasil, 2019). O trabalho iniciou indagando de que formas essas diplomacias de diferenciam da concepção estadocêntrica de diplomacia e quais foram as estratégias utilizadas pelas mulheres presentes na Marcha para fazer avançar as suas demandas específicas enquanto mulheres indígenas. Para responder a essas perguntas, foi realizada uma pesquisa de campo com o método da observação participante, além de revisão de literatura, levantamento e análise de documentos, e entrevistas realizadas de forma remota utilizando questionários semiestruturados. Ao longo da pesquisa, percebeu-se que, na verdade, a Primeira Marcha foi em si uma estratégia política para adensar as alianças diplomáticas entre mulheres indígenas de diversos povos. Já quanto à segunda pergunta, devido à multiplicidade de relações diplomáticas que essas mulheres estabeleceram, focou-se em três delas: as diplomacias panindígenas frente ao Brasil enquanto Estado colono e à Marcha das Margaridas, e a diplomacia entre mulheres dos diversos povos indígenas. Quanto às relações diplomáticas com o Estado colono, devido à pouca disposição do Estado em mediar seus estranhamentos com essas mulheres, a diplomacia panindígena durante a Marcha foi, no geral, uma diplomacia de enfrentamentos políticos. Já as relações diplomáticas panindígenas dessas mulheres com a Marcha das Margaridas envolveram tensões cosmológicas com potencial pedagógico para mulheres não indígenas em relação às possibilidades de alianças políticas dentro dessas diferenças cosmológicas. Já quanto às diplomacias entre mulheres de diversos povos, percebeu-se que elas tiveram um caráter pedagógico tanto para educar os homens indígenas a respeitá-las quanto também para formar novas lideranças entre as mulheres indígenas. Finalmente, identificou-se que as alianças diplomáticas entre mulheres indígenas são marcadas por relações de amizade entre elas, o que traz um caráter afetivo dessas alianças. Conclui-se que as diplomacias das mulheres indígenas no contexto brasileiro se diferenciam das diplomacias interestatais principalmente por seu caráter pedagógico e sua dimensão afetiva. / [en] This dissertation conducts a case study of indigenous women s diplomacies the context of the First indigenous Women s March (Brazil, 2019). It began inquiring about the ways in which those diplomacies differ from state centric conceptions of diplomacy, and also about which were the strategies used by the indigenous women on the March to advance their specific demands as indigenous women. In order to answer those questions, fieldwork with the method of participatory observation was conducted, along with literature review, survey and analysis of documents and interviews using semi-structured questionnaires. Throughout the research, it was realized that, actually, the First March was itself a strategy to deepen political alliances between indigenous women from diverse peoples. As for the second question, due to the multiplicity of diplomatic relations those women stablished during the March, focus was put in three of them: pan indigenous diplomacies of those women both with Brazil as a settler State and with Margarida s March, and the diplomatic relations between women from various peoples. As to the diplomatic relations with the settler State, due to little will from the State to mediate its estrangements with indigenous women, the pan indigenous diplomacy during the March was, in general, a diplomacy of political confrontation. On the other hand, the relations between indigenous women and the Margarida s March involved cosmologic tensions, with pedagogic potentials to non-indigenous women as for the possibilities of political alliances within those cosmological differences. Concerning diplomacies between women from diverse peoples, it was realized that they had a pedagogical character both to educate indigenous men to respect them and to prepare indigenous women to be leaderships. Finally, it was identified that the diplomatic alliances between indigenous women are marked by friendship relations between them, what brings an effective character to those alliances. As to the conclusions achieved, indigenous women s diplomacies in the Brazilian context seem different to interstate diplomacies mainly due to its pedagogical character and its affective dimension.

Om missgynnade och underordnade kvinnor i strikta klassificeringssystem ska förändra sin position krävs socialt deltagande och kollektiv handling, men hur? Flertalet Aymarakvinnor har upplevt att ”kapacitetslärande” åtgärder har varit framgångsrika, men till vilken nivå? Att vara del av samhälles fattigaste befolkning betyder ett liv under en mångfald sociala orättvisor. I den här uppsatsen argumenterar jag för att kapacitetslärande är ett potentiellt verktyg för social förändring. Detta gör jag genom att hänvisa till den informella utbildningen och det symboliska kapital som åtgärden omfattar, sett ur ett makt- och självbestämmande-perspektiv. Genom att förmedla de förhållanden som Aymarakvinnorna lever under, och med hjälp av intersektionalitetsteorin presenterar jag några av de faktorer som försvårar dessa att nå en radikal social förändring. Likväl är ursprungskvinnornas sociala påverkan och aktivism central i kampen för rättvisa. / If deprived and subordinate women in rigorous systems of stratification are to change their position, social agency and collective activism is needed, but how? Several Bolivian Aymara women have experienced processes of “capacity-building” to be a successful measurement, but to what extent? Being part of the poorest sectors of society implies being dominated by a diverse spectrum of social injustices. In this paper I argue that capacity-building may be a potential tool for social change. I will show this by referring to the informal education and the “symbolic capital” this embraces, seen from an empowerment perspective. By illustrating the conditions under which the Aymara women live, I will, with the help of intersectionality theory present some of the factors which impede them to bring about a radical social change. Nevertheless, the indigenous women’s agency and activism are crucial for the achievement of social justice.

Breastfeeding is the optimal form of infant feeding. It appears to protect children from certain childhood diseases that are over represented in the Aboriginal population. Although breastfeeding rates in the general Canadian population have increased over the past two decades, they remain lower than recommended. Rates in the Canadian Aboriginal population are even lower. Breastfeeding literature among Aboriginals is largely demographic and statistical in nature and focuses primarily on First Nations women living on reserves. The purpose of this study was to investigate the factors influencing the infant feeding decisions of Aboriginal women living in Saskatoon. Data were collected using qualitative methods, including face-to-face interviews and prolonged observation. Between October 2003 and May 2004, interviews were conducted with a total of eight participants recruited from the Food for Thought program in Saskatoon. A semi-structured prenatal interview was followed by two unstructured, in-depth interviews at approximately one month postpartum. The researcher's participation in two weekly Food for Thought sessions over the same time period allowed for prolonged observation. Observations were recorded using field notes and interviews were tape-recorded and transcribed verbatim. Observation and interview data from each participant were analyzed separately for dominant themes and then integrated to establish collective influencing factors. Results indicated influencing factors are numerous and varied in nature. Contextual (sociocultural and environmental), attitudinal, cognitive (knowledge, information and beliefs), experiential (previous infant feeding experiences), and psychological influences were revealed. The principle implication of this study for those involved with the protection, support, and promotion of breastfeeding in this population is that there are many factors capable of influencing feeding decisions. Feeding decisions are not static; they are dynamic and result from the complex interplay between influencing factors. The importance or significance of any single factor is a reflection of the circumstances surrounding the particular feeding decision.

Breastfeeding is the optimal form of infant feeding. It appears to protect children from certain childhood diseases that are over represented in the Aboriginal population. Although breastfeeding rates in the general Canadian population have increased over the past two decades, they remain lower than recommended. Rates in the Canadian Aboriginal population are even lower. Breastfeeding literature among Aboriginals is largely demographic and statistical in nature and focuses primarily on First Nations women living on reserves. The purpose of this study was to investigate the factors influencing the infant feeding decisions of Aboriginal women living in Saskatoon. Data were collected using qualitative methods, including face-to-face interviews and prolonged observation. Between October 2003 and May 2004, interviews were conducted with a total of eight participants recruited from the Food for Thought program in Saskatoon. A semi-structured prenatal interview was followed by two unstructured, in-depth interviews at approximately one month postpartum. The researcher's participation in two weekly Food for Thought sessions over the same time period allowed for prolonged observation. Observations were recorded using field notes and interviews were tape-recorded and transcribed verbatim. Observation and interview data from each participant were analyzed separately for dominant themes and then integrated to establish collective influencing factors. Results indicated influencing factors are numerous and varied in nature. Contextual (sociocultural and environmental), attitudinal, cognitive (knowledge, information and beliefs), experiential (previous infant feeding experiences), and psychological influences were revealed. The principle implication of this study for those involved with the protection, support, and promotion of breastfeeding in this population is that there are many factors capable of influencing feeding decisions. Feeding decisions are not static; they are dynamic and result from the complex interplay between influencing factors. The importance or significance of any single factor is a reflection of the circumstances surrounding the particular feeding decision.

Increasingly, Aboriginal women engage with feminist theory and forms of activism to carve their own space and lay a foundation for an Aboriginal feminism. I compile prominent writings of female Aboriginal authors to identify emerging theoretical strains that centre on decolonization as both theory and methodology. Aboriginal women position decolonization strategies against the intersectionality of race and sex oppression within a colonial context, which they term patriarchal colonialism. They challenge forms of patriarchal colonialism that masquerade as Aboriginal tradition and function to silence and exclude Aboriginal women from sovereignty and leadership spheres. By recalling and reclaiming the pre-colonial Aboriginal principle of egalitarianism, which included women within these spheres, they are positioned to create a hybrid feminism that locates egalitarianism within a contemporary and relevant context by combining it with human rights. In this way, Aboriginal feminism balances culture and tradition with principles of individual and collective rights. / ix, 142 leaves ; 29 cm

El presente artículo trae una discusión en torno a la aparición, en México, de mujeres indígenas licenciadas como resultado de la construcción de un modelo educativo que se pretende cuestionador de la lógica desarrollista imperante. Describe y analiza el papel de la política de educación superior intercultural como el detonante en la aparición de este perfil profesional, que viene mostrándose eficazen la generación de transformaciones, familiares, comunitarias y regionales. Parte de una discusión en torno al surgimiento de dicha política, y los debates en torno a sus límites y posibilidades, y aterriza en la propuesta específica de la Universidad Veracruzana Intercultural (UVI).  Para ello analiza las narraciones biográficas de cinco egresadas de la primera generación y la comparación intergeneracional entre una de ellas, su madre, su abuela y su bisabuela, a fin de identificar lo que la experiencia en la UVI aporta a la constitución de estas nuevas actoras. / This article discusses the emergence of new actors among graduate students in Mexico, specifically of indigenous graduate women, who are one of the results of an educational model that intends to question the prevailing developmental logic. It describes and analyzes the role of intercultural higher education policies as catalyst for an emerging professional profile that is having important impacts in building new family, community and regional relations. Through the discussion of these policies, their origins, limits and possibilities, this paper focuses on the specific proposal of the Universidad Veracruzana Intercultural (UVI). It also examines the life experiences of five UVI female graduates, and concentrates in one case in which her trajectory is compared to the life experiences of her own mother, grandmother and great-grandmother. Through these cases, the paper seeks to identify the ways in which the UVI contributes to the constitution of these new female actors.

Made available in DSpace on 2015-04-11T13:55:42Z (GMT). No. of bitstreams: 1 Milena Fernandes Barroso.pdf: 35950 bytes, checksum: bc05e4665b0215122b10753c7252558e (MD5) Previous issue date: 2011-05-13 / Esta pesquisa assumiu o propósito de identificar o significado e os tipos de violência cometidos contra mulheres no contexto indígena, situando a trajetória das mulheres sateré-mawé que vivem ou vivenciaram situações de violência doméstica. A violência contra as mulheres indígenas tem se configurado como uma expressão da questão social de extrema gravidade, a ponto de as mulheres engendrarem estratégias para seu enfrentamento. As mortes e agressões contra as mulheres impulsionaram a articulação do movimento indígena em torno da temática de gênero, apresentando-se, atualmente, como uma das principais pautas e preocupações do movimento de mulheres indígenas. A ausência de estudos, principalmente no âmbito local, que contemplassem de forma sistemática as ações empreendidas pelas mulheres indígenas no rompimento do silêncio frente às relações de violência consideradas domésticas foi um dos motivos que nos levaram a pesquisar a temática. A pesquisa assumiu a perspectiva das abordagens qualitativas sem excluir os aspectos quantitativos, utilizando a técnica de entrevista semiestruturada dirigida a grupos focais, além das narrativas de histórias de vida. A pesquisa mostra que a violência doméstica tem trazido sofrimento e restrições para as mulheres sateré-mawé, detectando o que é violência na concepção delas e quais são as interferências desse fenômeno na vida dessas mulheres e de suas comunidades. Constatou-se, também, o distanciamento entre os aparatos jurídicos institucionais atuais e as mulheres indígenas sateré-mawé. As respostas encontradas pelas mulheres indígenas para lidar e/ou romper com a violência têm se pautado em estratégias e ferramentas locais, como é o caso da criação da polícia indígena sateré-mawé. Essa estratégia tem sido o principal caminho legitimado pela etnia para a resolução dos casos de violência contra as mulheres nas aldeias

Orientador: Maria Lygia Quartim de Moraes / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-25T20:55:21Z (GMT). No. of bitstreams: 1 HerreraRivera_Kenia_M.pdf: 1058175 bytes, checksum: 60f63fadb033aedeb725ae73a7de7a85 (MD5) Previous issue date: 2014 / Resumo: Há uma presença e protagonismo crescente das mulheres indígenas na América Latina nas lutas e reivindicações relacionadas com diversas problemáticas sociais. No entanto, pouco se tem de produção escrita na qual essas mulheres manifestem, com voz própria, o que para elas significou ou significa sua participação nessas lutas . Neste sentido, o presente estudo centra-se na produção de pensamentos, perspectivas, reivindicações e lutas das mulheres mayas da Guatemala e aymara da Bolívia, na época atual. Os seus seus interesses e reivindicações de prioridade com base em suas experiências e na interpretação que elas têm de suas próprias realidades, são examinados Os dois eixos temáticos principais são os direitos individuais das mulheres e direitos culturais coletivas. Ambos tipos de direitos estão interligados no caso das mulheres indígenas, devido a sua condição de gênero, bem como por sua identidade étnica, mas como se demonstra no estudo, o trenzado de relações de poder abrange outros tipos de relacionamentos (de classe ou geracional, por exemplo) que podem produzir conflitos de interesse para as mulheres indígenas e os conflitos com seus colegas do mesmo grupo étnico. Para o movimento feminista atual, é preciso compreender em que sentido o gênero e a diversidade cultural afeta o pleno exercício da cidadania para as mulheres indígenas. O seja, não se analisa a situação das mulheres indígenas frente à cultura dominante (mestiça ou não indígena), mas sim, sua condição de atoras sociais dentro dos movimentos que lutam para fazer valer os seus direitos como mulheres indígenas, em seus respectivos entornos / Abstract: There exists a growing presence of and role for Latin American indigenous woman in the struggles and affirmations related to diverse social issues. However, there is limited written production in which said women manifest themselves, through their own voice, expressing what their participation in these struggles implies or signifies for them. This study focuses on the creation of thoughts, perspectives, claims and struggles by Mayan women from Guatemala and Aymaras from Boliva, in present times. Their prioritized interests and demands are examined based upon their experiences and the interpretation that they have of their own realities. The two main themes are individual rights and collective cultural rights. These both types of rights are intertwined in the case of indigenous women because of their gender and ethnic identities. Furthermore, as is demonstrated in this study, the intertwine of relations of power encompass other types of relationships (class and generational, for example), that can lead to the production of conflicts of interest for indigenous women and also conflicts with peers of the same ethnic group. For today¿s feminist movement, it is necessary to understand in what sense gender and cultural diversity affects the full exercise of citizenship for these indigenous women. In other words, this does not mean analysis of the situation of these women from the point of view of the dominant culture (landino/mestizo) but rather their status as social actors within movements of social change to make validate their rights as indigenous women in their respective environments / Mestrado / Sociologia / Mestra em Sociologia

abstract: A disconnect exists between the perception of Indigenous women as non-leaders who lack legitimate power, and their persistent actions and beliefs that show an inherent ability to lead families, communities and cultures. Relevant literature on Indigenous women leadership has focused on displacement of women’s power and authority as a consequence of patriarchy and contextualizes the issue within deficit narratives of victimology. These accounts fail to celebrate the survivance of Indigenous women as inherent leaders charged with cultural continuance. Nonetheless, Indigenous women have persisted as leaders within advocacy, indicating a continuance of their inherent tendencies to lead their nations. “Matriarchs in the Making: Investigating the Transmission of Indigenous Resistance Through Indigenous Women’s Leadership in Activism” explores how Indigenous women demonstrate power and leadership via activism to transmit attitudes, actions, and beliefs about Indigenous resistance to Indigenous youth in the United States. A case study of Suzan Shown Harjo, a preeminent advocate for Indian rights will illustrate how Indigenous women engage in leadership within the realms of activism and advocacy. Key tenets of Indigenous feminist theory are used to deconstruct gender binaries that are present in modern tribal leadership and in social movements like the Red Power movement. Storytelling and testimony help to frame how Indigenous women activists like Harjo define and understand their roles as leaders, and how their beliefs about leadership have changed over time and movements. The study concludes with ways that Indigenous women use ancestral knowledge to envision healthy and sustainable futures for their nations. A process of “envisioning” provides guidance for future resistance via activism as guided by Indigenous women leaders. These visions will ultimately give scholars insight in how to best align their research within Indigenous feminist theory, Indigenous futurity, and women’s leadership and activism outside of academia. / Dissertation/Thesis / Masters Thesis American Indian Studies 2020