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Le territoire constitue une force déterminante dans la création artistique. Les prairies austères, notamment, exigent des artistes actuels comme de ceux qui les ont précédés une adaptation constante, déterminée par l'accès aux ressources et la nécessité de mobilité. Cet article s'intéresse à l'impact du territoire sur la pratique du perlage telle qu'exercée par les femmes autochtones. Il met en relation des exemples de perlage traditionnel conservés dans les collections muséales de la Saskatchewan avec les œuvres de trois artistes contemporaines autochtones des plaines, soit Ruth Cuthand, Judy Anderson et Katherine Boyer. La comparaison vise à mieux comprendre le processus intergénérationnel de transmission des pratiques ancestrales et ainsi révéler comment s'exprime le territoire dans les objets et œuvres ornés de perles, qui contribuent à façonner le récit des plaines.

The in-depth, diverse, and accessible essays in Queer Game Studies use queerness to challenge the ideas that have dominated gaming discussions. This volume reveals the capacious albeit underappreciated communities that are making, playing, and studying queer games, demonstrating the centrality of LGBTQ issues to the gamer world and establishing an alternative lens for examining this increasingly important culture.

Game studies has been an understudied area within the emerging field of digital media and religion. Video games can reflect, reject, or reconfigure traditionally held religious ideas and often serve as sources for the production of religious practices and ideas. This collection of essays presents a broad range of influential methodological approaches that illuminate how and why video games shape the construction of religious beliefs and practices, and also situates such research within the wider discourse on how digital media intersect with the religious worlds of the 21st century. Each chapter discusses a particular method and its theoretical background, summarizes existing research, and provides a practical case study that demonstrates how the method specifically contributes to the wider study of video games and religion. Featuring contributions from leading and emerging scholars of religion and digital gaming, this book will be an invaluable resource for scholars in the areas of digital culture, new media, religious studies, and game studies across a wide range of disciplines.

Homi Bhabha’s pivotal 1994 book,The Location of Culture, begins with an epigraph from Heidegger’s “Building Dwelling Thinking”: “A boundary is not that at which something stops but, as the Greeks recognized, the boundary is that from whichsomething begins its presencing.” Cultural engagement, whether antagonistic or affiliative in nature, is produced performatively – not as a reflection of something that is given or set in stone, but as an ongoing process of negotiation.

A non-foundationalist construct for the Feiticeiro/a character that assumes neither an essentialist nature nor a determinist set of activities is possible. This does not prescribe a ‘type’ of ‘pervert’ character, but instead delineates an epistemic framing for a Feiticeiro/a character. This chapter explores an etymologically based semiotic approach to character construction that accounts for a Derridean view that language is constituted by binary reciprocal delimitations and for a view of sex as a dereified expression of materialised instances of engagement by sexual subjects, in terms of which sexuality is rendered as an opened-outward and connected function. The chapter further deals with an approach based in an empathic engagement between audiences and Feiticeiro/a characters, which is apposite for audiences identifying with but not necessarily liking characters. The chapter closes the volume’s argument around how transgressive, sexually focused Feiticeiro/a characters might productively be constructed in terms other than of essences and determinist actions, but in terms of ‘meaning’ found in the points of connection between heterogeneous bodily surfaces.

Conservative discourses remain powerful in contemporary life. These demonise the notion of sexual transgressiveness without helping to give a clear, value neutral definition of what ‘transgressive’ is. Screenwriters attempting to write it into characters are therefore likely to rely on psychiatric epistemologies for sexual ‘perversion’ as framings for subjectivity. Unfortunately, Freudian epistemologies of ‘perversion’ render the psychical subject as invisible through built-in determining comparative reference to heteropatriarchal norms and through distinctions between ‘non-pathological’ and ‘pathological’ definitions. This chapter explores the Freudian constructs that entrench this, together with post-structuralist foundations that might revise the constitution and role of the individual subject (and therefore of filmic characters as facsimiles of real people) as he/she relates to the material world as a physical entity, and as he/she manipulates the discourses to which he/she is subject.

A post-humanist lens is useful as a starting-point to remedy the absenting and invisibilising effects of sexological epistemologies for the purposes of conceiving a constitution of ‘pervert’ filmic characters, since certain strains of existential thinking have a meta-theoretical pliancy that is useful for reflecting the non-binary character of complex people beyond simple identity categories, across a range of types and styles of filmic products. If matched with a semiological approach such as that espoused by Barthes, it thereby becomes possible to manipulate signs in the form of character constructions to represent people as more than the sum of their parts and to contain deeper significations that are built into the fabric of their construction. This requires a deeper understanding of the semiotic notion of ‘semes’ as the foundation for character construction. To this end, this chapter explores how sexual ‘perversion’ as reflected in notion of the ‘feitiço’ might serve as a foundation for a new episteme for ‘perverse’ characters, as the Feiticeiro/a as ‘sorcerer/sorceress’.

The notion of ‘perversity’ suggests inherent transgressiveness. However, a focus on practices does not help identify who filmic characters are in ways that might inform a paradigm for character identity suitable for translation into a visual medium. Failing to achieve this clarity, ‘perverts’ often end up as ‘ambulatory objects’ at once imagined and defined by what is not present. This chapter engages how this manifests in the nineteenth-century sexological discourses that reflected perverse prurience in terms of assumptions that all entities might be empirically identifiable in the same way that material phenomena can be perceived by means of the senses, which is especially visible in the various incarnations of Freudian constructs of ‘fetishism’ that refuse personal agency through reliance on a range of psychodynamic constructs.

If character actions are not to be seen in deterministic ways, then an alternative framing should be considered on which writers might base constructs of complexity of action. This is possible if action itself is seen as an expression of relationality rather than as activity-as-substance. Looking at people in this way enables the behaviour of Feiticeiro/a characters to be seen as activities that are more than the actions of combinations of sexed bodies in physical spaces. This chapter explores a construct for action on this basis as it becomes possible by acknowledging in a construct of ‘doing’ the phenomenological notions of ‘being’ as a Feiticeiro/a form constituted by a hybrid of ‘object-discourse-nature-society’ characterised by networks of confluence. The chapter explores the notion of the Feiticeiro/a character in terms of an internal coherency, taking account of interactions and activities (as exhibited through their material form), ‘naturalness’, linearity of course of action and embodied notions of meaning-creation.

Interesting and challenging Hollywood-style films that centre on sexually transgressive characters are not easy to script. Many writers fail as a result of an over-valuation of image at the expense of psychologically complex and challenging subjectivity. A hook for exploring the nature of this phenomenon lies in the notion of ‘involving and disturbing’, with a focus on how films might represent it and how audiences might perceive it, and with attention paid to how characters might be constructed. The chapter expands on how this notion of audience engagement might engage with screenwriting as a design function, aimed to construct characters in visual terms yet through words rather than pictures. In addressing certain epistemic limitations to writing character complexity, an alternative epistemic framing for ‘perverse’ characters is considered in terms of characterological ‘is-ness’, philosophical constitution and behaviours and actions.

In seeking to find a solid paradigm for the Feiticeiro/a character, it is tempting to approach the established psychiatric categories. Unfortunately, many of these suggest that people are ineffably different from others and that people will behave according to type in a predictable, even inevitable way. This chapter explores the World Health Organization’s International Classification of Diseases (ICD), which merely re-inscribes essentialist and determinist tendencies by means of processes akin to the phenomenon of cross-linguistic influence and linguistic fixity. The chapter explores further how this is embedded in the category of ‘fetishism’, ‘fetishistic transvestism’ and ‘transvestic fetishism’, which contain certain problematic vestigial tails of Freudian categories that make the psychiatric definitions of ‘fetishism’ unsuitable as a foundation for the Feiticeiro/a character.

If the Feiticeiro/a character is to be seen as a structure rather than a substance, the nature of such a structure requires elaboration. If this paradigm is to be internally coherent, a relation of intertwined co-existence between characters and audiences should be built into the framing in ways that provide functional epistemic signposts for mechanisms to translate characters’ intrinsic complexity to these audiences. This chapter approaches this by accounting both for the particularly visual nature of the filmic medium and for how screenplays are not a visual medium themselves and are put to different uses than other forms of narrative writing, therefore requiring distinctive attributes. An orientational notion of relationship between medium and audience is suggested as a foundation for the structure of Feiticeiro/a characters in terms of the philosophical distinction between ‘being’ and ‘appearance’, on the basis of which decisions might be made as to which elements of the character’s constitution should be made apparent and which should either remain invisible or intentionally be obfuscated.

The categories for ‘perversion’ in the World Health Organization’s ICD fail to describe people and their practices, thereby obscuring the remarkable singularity of individuals and diversity of groups. Instead, they prescribe heteronormative sexual behaviour, which is unhelpful as a foundation for the Feiticeiro/a character. This chapter explores an alternative epistemic construct, as becomes available in the notion of a focalising character, which reflects a ‘semic’ construct that negates the notion of a ‘pervert’ character as a substance, but instead embraces the notion of a Feiticeiro/a character as a structure. The chapter further explores the philosophical nature of this structure as it relates to the thematic elements of a narrative whilst engaging in believable activities in a material world. The chapter then suggests an approach to structure based in a phenomenological notion of the replacement of ‘substance’ with ‘form’/‘structure’ as the foundation of meaning.

An episteme for the Feiticeiro/a as a filmic character who is ‘perverse’ needs a form if it is to be useful to writers wanting to construct complex transgressive sexual characters. The beginnings of this framing are productively associated with the semiotic notion of ‘connotation’. This chapter explores what is meant by complexity in character construction and suggests a framing focused on character as an embodied being as a helpful starting-point for an episteme for characterological ‘perversion’. The chapter explores this as a non-foundationalist framing that transcends problematic Cartesian distinctions, concrete object materiality and woolly broad-stroke statements of a disembodied discursive constitution of social and personal experience.

If the Feiticeiro/a as a psychologically defined and complex character is to be seen as an embodied form/structure (not substance) that exists in dialectical relationships between self, other and discursive constructions of society, a clearer indication should be made about what kinds of behaviours or actions he/she should engage in. This chapter explores how psychiatric diagnostic criteria fail to provide assistance, despite professing to authoritatively mark stable, reliable and accurate epistemic boundaries to sexual activity. The chapter thereby addresses questions of the description of actions versus the demarcation of thoughts, objects, feelings and time as invisible and abstracted notions that are virtually the opposite of what is useful for an episteme for the Feiticeiro/a. It also approaches how the diagnostic criteria codify ‘perverse’ activity in determinist terms, thereby insidiously refusing an epistemic construct of action into which is built an acknowledgement of the behaviours of the Feiticeiro/a as a complex subjectivity.

Computational algorithmic thinking (CAT) is the ability to design, implement, and assess the implementation of algorithms to solve a range of problems. It involves identifying and understanding a problem, articulating an algorithm or set of algorithms in the form of a solution to the problem, implementing that solution in such a way that the solution solves the problem, and evaluating the solution based on some set of criteria. CAT is an important scaffolded on-ramp as students develop more advanced computational thinking capabilities and apply computational thinking to solve problems that are more constrained and require greater expertise. Supporting Computational Algorithmic Thinking (SCAT) is both a longitudinal between-subjects research project and a free enrichment program supporting and guiding African-American middle school girls over three years as they iteratively design a set of complex games for social change. This article explores Scholars' reflections about the difficulties they faced while using CAT capabilities as they engaged in collaborative game design for social change over those three years. We particularly focus on how these difficulties changed over the course of three years as well as new difficulties that emerged from year to year as Scholars become more expert game designers and computational algorithmic thinkers.

Western art history long refused to recognize the historicity of Indigenous art, seeing it instead as a "primitive" mode of human expression. While the dynamism of Indigenous creation since the 1960s has made such an assertion impossible, the institutional recognition given contemporary Indigenous art in the art world is paradoxically accompanied by a lack of critical and theoretical analysis. Today, there is a genuine ignorance concerning Indigenous conceptions of history-their "regime of historicity"-on the part of Western art historians. This is all the more surprising given the recent "temporal turn" taken by the discipline, which emphasizes the question of mixed temporalities without acknowledging it as an essential dimension of Indigenous art. This paper revisits Western art history's long-standing denial of the historicity of Indigenous art, and then considers its current disregard for the ways Indigenous art allows different forms of temporality to coexist. The underlying thesis of the essay is that today's disinterest is, in fact, a prolongation of yesterday's denial.

Rapport commandé par le Conseil des arts de Montréal

This article considers the way certain Indigenous artists are reviving conceptions of territory and history that are anchored in secular epistemologies and the construction of knowledge. Such conceptions provide a way for these artists to respond to colonial appropriation, reactivate interrupted dialogues, engender new forms of territorialization, and create places of commemoration and memory preservation. Similar to the historiographical deconstruction performed by thinkers and activists such as Vine Deloria Jr. and Taiaiake Alfred, these artists’ works offer a model of autonomy and environmental balance. While some are reviving mnemonic practices, such as the making of wampum, which traditionally preserve memories of alliances and conflicts, others have embraced Internet and selfie technologies as a means of creating new spaces for speech and recognition