Resources on Indigenous Feminism

separationbymitosis:

newwavefeminism:

Ran across these links at http://www.peopleofcolororganize.com/

Online Articles:

Indigenous Feminism Without Apology, by Andrea Smith

Anti-Colonial Responses to Gender Violence, by Andrea Smith

Not an Indian Tradition: The Sexual Colonization of Indian Peoples, by Andrea Smith

Better Dead Than Pregnant: The Colonization of Native Women’s Health, by Andrea Smith

Women and the Indian Act, by Deborah Simmons

Nuu-Chah-Nulth Struggles Against Sexual Violence, an Interview with Na’cha’uaht & Chiinuuks

Sexism, Racism or Both? A Closer Look at the Indian Act and the McIvor Case, by Martin Cannon

Jennifer Nez Denetdale on Indigenous Feminisms

An Indigenous Perspective on Feminism, Militarism, and the Environment, by Winona LaDuke

Zapatismo and the Emergence of Indigenous Feminism, by Aida Hernandez Castillo

Video Lectures

The Lives of Indigenous Women in a ‘Post-Racial’ and ‘Post-Feminist’ World, by Andrea Smith

Conquest: Sexual Violence and the American Indian Genocide, by Andrea Smith

Other Important Resources

Settlers: The Mythology of the White Proletariat, by J. Sakai

derived from a list put created by Jessica Yee for BITCH Magazine, for others to take a look a lot, critique and/or otherwise contribute their thoughts. It’s made up of a mix of books and articles, both academic and non-academic, which are available on line.

How did I miss these great resources?? THANK YOU! 

(Source: peopleofcolororganize.com)

from Foucault by Gilles Deleuze

adornoble:

[A]t all events, the essential point is that constructing series on the basis of determinable multiplicities makes it impossible to spread out history in the sequential way envisaged by those philosophers devoted to the glorification of a Subject:

Making historical analysis the discourse of the continuous and making human consciousness the original subject of all historical development and all action are the two sides of the same system of thought. In this system, time is conceived in terms of totalization and revolutions are never more than moments of consciousness. [Foucault, Archaeology of Knowledge, p. 12]

Those who continue to have recourse to History and protest against the indetermination of a concept such as “mutation” should bear in mind the perplexity of real historians when they have to explain why capitalism arose at such a time and in such a place when so many factors could have made it equally possible at another time and place. “To problematize series…” Whether discursive or not, formations, families and multiplicities are historical. They are not just  compounds built up from their coexistence but are inseparable from “temporal reactors of derivation”; and wen a new formation appears with new rules and series, it never comes all at once, in a single phrase or act of creation, but emerges like a series of “building blocks,” with gaps, traces, and reactivations of former elements that survive under the new rules. Despite isomorphisms and isotopies, no formation provides the model for another. The theory of divisions is therefore an essential part of the system. One must pursue the different series, travel along the different levels, and cross all thresholds; instead of simply displaying phenomena or statements in their vertical or horizontal dimensions, one must form a transversal or mobile diagonal line along which the archaeologist-archivist must move. A comment by Boulez on the rarefied universe of Webern could easily apply here to Foucault (and his style): “He created a new dimension, which we might call a diagonal dimension, a sort of distribution of points, groups or figures that no longer act simply as an abstract framework but actually exist in space.”