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Le colloque « L’appropriation culturelle et les peuples autochtones : entre protection du patrimoine et liberté de création », organisé à l’UQAM en avril 2018, a suscité un dialogue fructueux à propos des multiples dimensions de l’appropriation culturelle. Réunissant des acteurs des milieux des arts et de la culture, du droit, de la politique, du tourisme et de la santé, ce colloque a permis de susciter des avenues de réflexion ainsi que différentes pistes d’action. Ce colloque, organisé par le Groupe de recherche interuniversitaire sur les affirmations autochtones contemporaines (GRIAAC-UQAM) en collaboration avec la Faculté des sciences humaines (FSH), la Société Recherches amérindiennes au Québec (SRAQ) et l’organisme Terres en vues, visait à réunir des experts et des praticiens des cultures et des sociétés autochtones (Premières Nations, Inuits et Métis), mais aussi des spécialistes des questions juridiques liées à la propriété intellectuelle, au droit d’auteur et aux droits collectifs, autour d’une question commune : comment respecter et protéger les traditions, les conceptions, les symboles, les savoirs, les patrimoines culturels matériels et immatériels autochtones, tout en continuant à favoriser la créativité et les échanges entre les cultures? À travers des présentations générales et des tables rondes réalisées sous forme d’ateliers, ce colloque visait non seulement à poser les termes de ces questions complexes, mais également à identifier des pistes concrètes d’actions pour que soient reconnues et respectées l’histoire, les lois et l’épanouissement tant des cultures autochtones que des autres cultures, et en particulier de la culture québécoise.

Scholars have documented how people of color experience gaming culture as violent, yet it is unclear how this violence shapes conceptualizations of gaming culture. Undertaking a cultural sociological approach that foregrounds meaning-making, I demonstrate that trash talk is a useful site to explore how social actors construct and negotiate gaming culture. Analyzing data from 12 qualitative interviews with men of color, I argue that trash talk is a practice of boundary-making that reproduces racism and sexism. Respondent narratives about gaming culture vis-à-vis trash talk thus show how gaming culture is socially constructed in everyday interactions, and bound to cultural repertoires and structural conditions that exist outside of gaming. This study provides a potential avenue to explore the socially constructed and dynamic nature of gaming culture and gamer identity.

In the 1960s, topless entertainment became legal in San Francisco, although cross-dressing continued to be criminalized. This article documents queer Latina/x visual and performance cultures of San Francisco’s strip club industry during this critical moment. It employs visual and performance analyses that draw from ethnographic interviews and archival research about three Latinas who performed as exotic dancers during this period, two of whom were out transsexuals: Roxanne Lorraine Alegria, Vicki Starr, and Lola Raquel. Engaging Marcia Ochoa’s notion of “spectacular femininities” and Juana María Rodríguez’s theory of “queer gesture,” the article maps out a queer Latina/x herstoriography about the early days of topless entertainment in San Francisco. It demonstrates how the transgressive practices of these Latina performers enrich genealogies of queer and Latina/x performance and visual cultures since the 1960s. It thus contributes to the expansion and intersection of the fields of performance studies, Latina/x studies, and feminist, gender, and sexuality studies. These fields and their intertwinings offer critical tools to resist the sexism, homophobia, racism, transphobia, and whorephobia that pervade every level of society, as well as the cultural amnesia to which San Francisco has been increasingly prone due to its incessant gentrification and growing technocracy since the early 2010s.RESUMEN Este artículo documenta las culturas visuales y de performance latinas/x queer de los clubes de striptease de San Francisco durante un momento crítico en la historia de la ciudad. En la década de 1960, los shows en topless se legalizaron en San Francisco, aunque el travestismo se continuó criminalizando. Otálvaro-Hormillosa emplea análisis visuales y de performance que se basan en entrevistas etnográficas e investigación de archivo sobre tres latinas que actuaron como bailarinas exóticas durante este período, dos de las cuales reconocían públicamente que eran transexuales: Roxanne Lorraine Alegria, Vicki Starr y Lola Raquel. En diálogo con la noción de “feminidades espectaculares” de Marcia Ochoa y la teoría de “gestos queer” de Juana María Rodríguez, Otálvaro-Hormillosa describe una historiografía latina/x queer propiamente femenina sobre los primeros días del entretenimiento en topless en San Francisco. El artículo demuestra cómo las prácticas transgresoras de estas intérpretes latinas enriquecen las genealogías de las culturas visuales y de performance queer y latinas/x desde los años sesenta. Al hacerlo, contribuye a la expansión e intersección de los campos de los estudios de performance, estudios latinas/x, y estudios feministas, de género y de sexualidad. Estos campos y sus entrecruzamientos pueden ofrecer herramientas críticas para resistir el sexismo, la homofobia, el racismo, la transfobia y la putafobia que permea todos los niveles de la sociedad, así como la amnesia cultural a la que San Francisco ha sido cada vez más propenso debido a su incesante gentrificación y creciente tecnocracia desde principios de los años 2010.RESUMO Este artigo documenta a cultura visual e de performance na indústria de clubes de strip-tease de São Francisco, durante um momento crítico da história da cidade. Nos anos 60, o entretenimento topless se tornou legal em São Francisco, embora a prática do cross-dressing continuasse criminalizada. Otálvaro-Hormillosa emprega análise visual e de performance baseadas em entrevistas etnográficas e pesquisas de arquivos sobre três latinas que se apresentaram como dançarinas exóticas durante esse período, duas das quais eram transexuais: Roxanne Lorraine Alegria, Vicki Starr e Lola Raquel. Engajando a noção de “feminilidades espetaculares” de Marcia Ochoa e a teoria do “gesto queer” de Juana María Rodríguez, Otálvaro-Hormillosa mapeia uma herstoriografia queer latina/x sobre os sobre os primórdios do entretenimento topless em São Francisco. O artigo demonstra como as práticas transgressivas dessas artistas latinas enriquecem as genealogias das culturas visual e de performance queer e latina/x desde os anos 1960. Deste modo, contribui para a expansão e intersecção dos campos de estudos da performance, estudos latinos e estudos feministas, de gênero e sexualidade. Esses campos e seus entrelaçamentos podem oferecer ferramentas críticas para resistir ao sexismo, homofobia, racismo, transfobia e putafobia que permeiam todos os níveis da sociedade, bem como a amnésia cultural para a qual San Francisco tem sido cada vez mais propensa devido à sua gentrificação incessante e crescente tecnocracia desde o início dos anos 2010.

Karl Schoonover and Rosalind Galt’s Queer Cinema in the World initially proposes a radical comparative vision of cinema’s queer globalism. It aims to explore how queer filmmaking intersects with international sexual cultures, geopolitics, and aesthetics to disrupt dominant modes of world making.

Redefines games and game culture from south to north, analyzing the social impact of video games, the growth of game development and the vitality of game cultures across Africa, the Middle East, Central and South America, the Indian subcontinent, Oceania and Asia.

In 'Eros Ideologies' Laura E. Perez explores the decolonial through Western and non-Western thought concerning personal and social well-being. Drawing upon Jungian, people-of-color, and spiritual psychology alongside non-Western spiritual philosophies of the interdependence of all life-forms, she writes of the decolonial as an ongoing project rooted in love as an ideology to frame respectful coexistence of social and cultural diversity. In readings of art that includes self-portraits by Frida Kahlo, Ana Mendieta, and Yreina D. Cervantez, the drawings and paintings of Chilean American artist Liliana Wilson, and Favianna Rodriguez's screen-printed images, Perez identifies art as one of the most valuable laboratories for creating, imagining, and experiencing new forms of decolonial thought. Such art expresses what Perez calls eros ideologies: understandings of social and natural reality that foreground the centrality of respect and care of self and others as the basis for a more democratic and responsible present and future. Employing a range of writing styles and voices-from the poetic to the scholarly-Perez shows how art can point to more just and loving ways of being.

Few gender-focused studies of video games explore the gameplay experiences of women of color, and those that do tend to only emphasize negative phenomena (i.e., racial or gender discrimination). In this paper, we conduct an exploratory case study attending to the motivations and gaming practices of Black college women. Questionnaire responses and focus group discussion illuminate the plurality of gameplay experiences for this specific population of Black college women. Sixty-five percent of this population enjoy the ubiquity of mobile games with casual and puzzle games being the most popular genres. However, academic responsibilities and competing recreational interests inhibit frequent gameplay. Consequently, this population of Black college women represent two types of casual gamers who report positive gameplay experiences, providing insights into creating a more inclusive gaming subculture.

"African American Cinema through Black Lives Consciousness uses critical race theory to discuss American films that embrace contemporary issues of race, sexuality, class, and gender. Its linear history chronicles black-oriented narrative film from post-World War II through the presidential administration of Barack Obama. Editor Mark A. Reid has assembled a stellar list of contributors who approach their film analyses as an intersectional practice that combines queer theory, feminism/womanism, and class analytical strategies alongside conventional film history and theory. Taken together, the essays invigorate a "Black Lives Consciousness," which speaks to the value of black bodies that might be traumatized and those bodies that are coming into being-ness through intersectional theoretical analysis and everyday activism. The volume includes essays such as Gerald R. Butters's, "Blaxploitation Film," which charts the genre and its uses of violence, sex, and misogyny to provoke a realization of other philosophical and sociopolitical themes that concern intersectional praxis. Dan Flory's "African-American Film Noir" explains the intertextual-fictional and socio-ecological-dynamics of black action films. Melba J. Boyd's essay, "'Who's that Nigga on that Nag?': Django Unchained and the Return of the Blaxploitation Hero," argues that the film provides cultural and historical insight, "signifies" on blackface stereotypes, and chastises Hollywood cinema's misrepresentation of slavery. African American Cinema through Black Lives Consciousness embraces varied social experiences within a cinematic Black Lives Consciousness intersectionality. The interdisciplinary quality of the anthology makes it approachable to students and scholars of fields ranging from film to culture to African American studies alike."

Roshaya Rodness is a senior doctoral candidate in the Department of English and Cultural Studies at McMaster University. Her dissertation addresses recent movements in queer theory with a special focus on cinema, poststructuralist ethics, and the nonhuman. She has published in Canadian Literature, Chiasma: A Site for Thought , and World Picture on topics that include contemporary film, indigenous authorship, postcontinental philosophy, and dream theories.

While popular discussions about queerness in video games often focus on big-name, mainstream games that feature LGBTQ characters, like 'Mass Effect' or 'Dragon Age', Bonnie Ruberg pushes the concept of queerness in games beyond a matter of representation, exploring how video games can be played, interpreted, and designed queerly, whether or not they include overtly LGBTQ content. 'Video Games Have Always Been Queer' argues that the medium of video games itself can-and should-be read queerly. In the first book dedicated to bridging game studies and queer theory, Ruberg resists the common, reductive narrative that games are only now becoming more diverse. Revealing what reading D.A. Miller can bring to the popular 2007 video game 'Portal', or what Eve Sedgwick offers 'Pong', Ruberg models the ways game worlds offer players the opportunity to explore queer experience, affect, and desire. As players attempt to 'pass' in 'Octodad' or explore the pleasure of failure in 'Burnout: Revenge', Ruberg asserts that, even within a dominant gaming culture that has proved to be openly hostile to those perceived as different, queer people have always belonged in video games-because video games have, in fact, always been queer.

Le territoire (Nitaskinan), dans la pensée autochtone, est une notion centrale et pluridimensionnelle ; elle induit un territoire historique, géographique et politique revendiqué ainsi qu'un territoire cosmologique inscrit au cœur de rites et de croyances ancestrales. C'est l'articulation et l'harmonisation de ce territoire pluriforme que l'artiste atikamekw Eruoma Awahish entreprend de présenter dans son œuvre. Ce mémoire adresse la manière dont l'artiste représente le territoire, à la fois dans une volonté d'ancrage traditionnel et de réactualisation contemporaine dans une perspective diachronique. L'artiste déploie une esthétique franche et colorée, elle s'emploie à renverser les codes du colonialisme et développe des stratégies afin de contribuer aux revendications et à l'affirmation territoriale des Premières Nations. Par le biais d'une production artistique politisée, Eruoma Awashish applique un prisme décolonisateur ; elle réinvestit une histoire coloniale et offre aux symboles et aux narrations autochtones une place centrale et active. Ce mémoire met subséquemment l'emphase sur la capacité des nations autochtones à s'adapter, à s'auto-définir et à s'auto-représenter. Les artistes se font les témoins et les vecteurs d'une affirmation et d'une recherche de souveraineté qui, chez Awashish, est à la fois visuelle, culturelle et territoriale. Déployant une approche interdisciplinaire, à l'image de la production de l'artiste, ce mémoire prend pour appui les écrits de penseur.se.s autochtones afin de présenter la démarche et la production d'une artiste ancrée dans un contexte contemporain complexe soumis à de nombreuses revendications politiques, culturelles et territoriales. Si les œuvres d'Awashish transmettent et diffusent ces revendications, elles sont toutefois, avant tout, le reflet de croyances et d'une histoire territoriale atikamekw.

Video games studies, including many of our most inspired written accounts of video game history, is very white. Stories about US video game pioneers, from engineers and designers to early adopters and arcade patrons, tend to be mostly about the white men who created, consumed, and periodically saved the industry. Even now that game history is on the verge of becoming as queer and ostensibly nonconformist as some aspects of its games and culture are theorized to be, these new avenues of critical investigation speak most directly to a queer mainstream that has always been constructed as white. Although there is much to be inspired by in the proliferation of emergent video game histories that are more gender-inclusive, trans, or so-called diverse, with few exceptions these progressive accounts still tend to be White. White. White. Black designers, players, blerds, and technocrats have been excluded from the canon of old and new video game histories in much the same way Frantz Fanon theorized that blackness functions as a fact: an outwardly defined pejorative social inscription that justifies its alienation and exclusion.

"Afterlives of Indigenous Archives offers a compelling critique of Western archives and their use in the development of “digital humanities.” The essays collected here present the work of an international and interdisciplinary group of indigenous scholars; researchers in the field of indigenous studies and early American studies; and librarians, curators, activists, and storytellers. The contributors examine various digital projects and outline their relevance to the lives and interests of tribal people and communities, along with the transformative power that access to online materials affords. The authors aim to empower native people to re-envision the Western archive as a site of community-based practices for cultural preservation, one that can offer indigenous perspectives and new technological applications for the imaginative reconstruction of the tribal past, the repatriation of the tribal memories, and a powerful vision for an indigenous future."

Exploring issues of labor and inequality at the intersection of AAA and indie sectors, this article interrogates the perception of the indie sector as key to mitigating the production of racializing or racist game content. As developers are central to the industry and the larger games culture, their views reveal how indies are imagined as a privileged site free from economic pressures where racism can be ameliorated. Based on interviews with developers, I argue that the project to redress representational inequities within games is shifted on to indie developers, intensifying their emotional and cultural labor. Indie game developers are imagined as the solution, yet this perspective underestimates the precariousness of independent game production. Economic precariousness may encourage indies to repeat certain patterns of racial representation.

This article examines North American (i.e., Canada and the United States) video game developers’ understanding of race, how they construct narratives when they include characters of different races, and some of the pressures that may shape that process. Discourse analyses of semistructured interview texts found that video game developers operate under an internalized pressure to create game narratives that are quickly understandable and, thus, sellable. This pressure is normatively internalized in the profession as an attempt to hedge against market uncertainty. Video game developers, therefore, depend on social beliefs from the “real world” to inform how video game players might receive their games as well as narratives and themes from past texts such as the works of J. R. R. Tolkien. Therefore, this article argues that racism might be enabled because it is believed to be a hedge against market uncertainty.

Platformed racism offers a unique lens through which to investigate technological structures that enable racism. Online video games, such as EA Sports’ FIFA series — which dominates the soccer video game market share through its touted realism — feature these structures. Like many platforms, FIFA enables representations of real bodies (i.e., professional soccer players). But, unlike many games, FIFA enables game players to directly affect the creation/modification of these representation in the form of player character cards. Analyzing a census of six years of player cards, this study found that platformed racism was enabled because the game’s realism invited racism when players tried to maintain that realism. The study concludes that the catalyst for racism to emerge in FIFA was the drive towards realism.

Questions of nation and identity not only concern multiple aspects of video games, their production, and their consumption, but also require further and manifold discussion from different perspectives. In an effort to bring together voices from different fields that engage with video games and gaming practices from various perspectives, this virtual round table discussion attempts to open up the conversation beyond the realms of academia. Kathrin Trattner and Lisa Kienzl talked to Megan Condis, Marijam Didzgalvyt , Georg Hobmeier and Souvik Mukherjee about how concepts such as nation(alism) and identity impact video game representations, the gaming industry, and online gaming cultures in numerous ways.

Indigenous and decolonizing perspectives on education have long persisted alongside colonial models of education, yet too often have been subsumed within the fields of multiculturalism, critical race theory, and progressive education. Timely and compelling, Indigenous and Decolonizing Studies in Education features research, theory, and dynamic foundational readings for educators and educational researchers who are looking for possibilities beyond the limits of liberal democratic schooling. Featuring original chapters by authors at the forefront of theorizing, practice, research, and activism, this volume helps define and imagine the exciting interstices between Indigenous and decolonizing studies and education. Each chapter forwards Indigenous principles - such as Land as literacy and water as life - that are grounded in place-specific efforts of creating Indigenous universities and schools, community organizing and social movements, trans and Two Spirit practices, refusals of state policies, and land-based and water-based pedagogies.--publisher's description.