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Our goal in this article is to remind readers what is unsettling about decolonization. Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, non-white, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory. This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being. Now in its eagerly awaited third edition, this bestselling book includes a co-written introduction features contributions from indigenous scholars on the book's continued relevance to current research. It also features a chapter with twenty-five indigenous projects and a collection of poetry

In a recent debate over the problematic characterization of Bonnie Bennett, the only Black female recurring character on the CW network series The Vampire Diaries (CW 2009), my challenger insisted that with all of the qualifiers I insisted she have, “maybe this is another hidden reason there are no minorities on television: everything becomes an issue and you just can’t win.” Indeed, the main qualifier I suggested that the series allow the character to possess—an innate sense of cultural difference—is difficult to grasp and maintain. However, I do not accept that just because race is difficult, it is

Aaron McGruder’s “The Return of the King” (2006) is one of many of the artist’s controversial episodes, yet it stands out because of the criticism it received among mainstream media outlets and civil rights leaders. It was the ninth episode to air from his series The Boondocks, which is an anime show that airs on the Cartoon Network’s Adult Swim cable channel. McGruder presents the following scenario in “The Return of the King”: What if Martin Luther King Jr. (MLK) did not die after his April 4, 1968, shooting and instead awoke after being in a coma for thirty-two years?

Winner of the 2013 SCMS Best Edited Collection Award For decades, television scholars have viewed global television through the lens of cultural imperialism, focusing primarily on programs produced by US and UK markets and exported to foreign markets. Global Television Formats revolutionizes television studies by de-provincializing its approach to media globalization. It re-examines dominant approaches and their legacies of global/local and center/periphery, and offers new directions for understanding television’s contemporary incarnations. The chapters in this collection take up the format phenomena from around the globe, including the Middle East, Western and Eastern Europe, South and West Africa, South and East Asia, Australia and New Zealand, North America, South America, and the Caribbean. Contributors address both little known examples and massive global hits ranging from the Idol franchise around the world, to telenovelas, dance competitions, sports programming, reality TV, quiz shows, sitcoms and more. Looking to global television formats as vital for various cultural meanings, relationships, and structures, this collection shows how formats can further our understanding of television and the culture of globalization at large.

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.

Videogames’ ability to depict cultural iconographies and characters have occasionally led to accusations of insensitivity. This article examines gamers’ reactions to a developer’s use of Africans as enemies in a survival horror videogame, Resident Evil 5. Their reactions offer insight into how videogames represent Whiteness and White privilege within the social structure of ‘‘play.’’ Omi and Winant’s (1994) racial formation theory notes that race is formed through cultural representations of human bodies organized in social structures. Accordingly, depictions of race in electronic spaces rely upon media imagery and social interactions. Videogames construct exotic fantasy worlds and peoples as places for White male protagonists to conquer, explore, exploit, and solve. Like their precursors in science fiction, fantasy, and horror, videogame narratives, activities, and players often draw from Western values of White masculinity, White privilege as bounded by conceptions of ‘‘other,’’ and relationships organized by coercion and domination.

Gloria Anzaldúa a délibérément écrit certains mots et certaines phrases en espagnol-chicano tout au long de cet article, choisissant pour des raisons politiques et esthétiques de produire un texte qui s’adresse à tout le monde mais peut être compris à des niveaux différents. Elle travaille ainsi aussi bien avec l’intelligibilité qu’avec la non-intelligibilité, liées au vécu et au positionnement social de chacun-e, au-delà de la langue elle-même. Pour tenter de respecter ce travail sur l’intelligibilité, nous avons procédé de la manière suivante. Dans certains cas, Anzaldúa a écrit une expression en espagno-chicano puis l’a traduite en anglais, nous avons alors procédé de la même manière. Dans les autres cas, nous avons laissé tel quel dans le corps du texte, ce qu’Anzaldúa a écrit en espagnol-chicano. Cependant, pour placer cette langue sur le même plan d’intelligibilité que l’anglais, pour le lectorat francophone, nous en proposons une traduction, en note. Enfin, nous avons ajouté un certain nombre de notes de contextualisation. Ainsi, les notes en lettres correspondent aux notes originales d’Anzaldúa, tandis que les notes en chiffres correspondent à la traduction de l’espagnol-chicano vers le français et enfin, les notes en i, ii, iii etc, correspondent aux notes des traductrices. Par ailleurs, deux termes sont particulièrement délicats à traduire : « raza » et « mestiza ». Au Mexique, le mot « raza » est polysémique. Au sens strict, il signifie « race », cependant son emploi actuel et courant n’implique aucune connotation raciale, mais plutôt populaire et affective (ma bande, mon quartier, ma famille élargie, les gens avec qui je m’identifie…), ce qui conduirait à le traduire plutôt par « peuple ». Nous avons donc choisi des traductions contextualisées, utilisant « race » pour la pensée de Vasconcelos (prise dans les courants racialistes internationaux des années vingt), et « peuple » pour la pensée d’Anzaldúa elle-même (qui l’utilise dans un sens actuel et populaire). L’ensemble de son œuvre montre amplement le caractère non-essentialiste de sa pensée, ce qui nous conforte dans ce choix. Enfin, le concept de « mestiza » (ou « mestizo ») possède au Mexique des connotations complexes et contradictoires. Il désigne une personne dominant-e par rapport à l’Indien-ne, mais aussi une personne dominé-e par rapport aux gens d’origine espagnole-européenne. Simultanément, il constitue l’archétype (positif) de la nouvelle « race » forgée dans l’ancienne colonie européenne transfigurée par l’indépendance puis la révolution. Pour Anzaldúa, le mot possède toutes ces connotations, mais signifie également la pluralité à l’intérieur de chaque être humain. Nous avons donc choisi de ne pas traduire le concept de « mestiza », qu’elle-même a décidé d’utiliser en espagnol, son article visant précisément à expliquer le sens nouveau qu’elle donne à la « nouvelle métisse ».

Résumé livre : The Cultural Work of Photography in Canada is an in-depth study on the use of photographic imagery in Canada from the late nineteenth century to the present. This volume of fourteen essays provides a thought-provoking discussion of the role photography has played in representing Canadian identities. In essays that draw on a diversity of photographic forms, from the snapshot and advertising image to works of photographic art, contributors present a variety of critical approaches to photography studies, examining themes ranging from photography's part in the formation of the geographic imaginary to Aboriginal self-identity and notions of citizenship. The volume explores the work of photographs as tools of self and collective expression while rejecting any claim to a definitive, singular t... Source: Publisher

Over a twenty-year period, renowned artists such as Edward Poitras, Robert Houle, Jim Logan, Kent Monkman, among others, appropriate renowned colonial landscape paintings and art historical canonical works, and then alter them to include First Nations narratives, as methods of critiquing the exclusionary nature of grand colonial narratives and their associated historical, art historical and, by extension, anthropological discourses. Using counter-appropriation as an artistic strategy, they critique: the West's disregard for First Nations histories in North America; Art History's past failures to classify their art objects as Fine Art; and contemporary cultural constructions of "Indianness" originating from colonial history and ideologies about the "Vanishing Race." With their works, the artists offer their viewers insight into First Nations histories and stories, thereby enriching the multiple narratives and pluralist discourses existent in North America.

Darkest Africa, the imagining of colonial fantasy, in many ways still lives on. Popular cultural representations of Africa often draw from the rich imagery of the un-charted, un-knowable ‘other’ that Africa represents, fraught with post-colonial tensions. When Capcom made the decision to set the latest instalment of its Resident Evil series in an imagined African country, it was merely looking for a new, unexplored setting, and they were therefore surprised at the controversy that surrounded its release. The 2009 game Resident Evil 5 was accused of racially stereotyping the black zombies and the white protagonist. These allegations have largely been put to rest, as this was never the intention of Capcom in developing the game or selecting the setting. However, the underlying questions remain: How is Africa represented in the game? How does the figure of the zombie resonate within that representation? And why does this matter?

Catalogue d'exposition publié à l'occasion de l'exposition tenue au Plug In Institute of Contemporary Art, Urban Shaman Contemporary Aboriginal Art, et Winnipeg Art Gallery, du 22 janvier au 8 mai 2011. Now is the moment to reconfigure our notions of time to reveal alternative ways of thinking and being for the future. In Close Encounters: The Next 500 Years Indigenous artists imagine the future within the context of present experiences and past histories. By radically reconsidering encounter narratives between native and non-native people, Indigenous prophecies, possible utopias and apocalypses, this exhibition proposes intriguing possibilities for the next 500 years. "We all in different measure have carved out the future," observes Hopi photographer and filmmaker, Victor Masayesva, in his book Husk of Time. "We are all clairvoyants, soothsayers, prophets, knowingly assuming our predictions. Close Encounters brings together over 30 Indigenous artists from across Canada, the United States, South America, Europe, Australia and New Zealand, including newly commissioned work from Rebecca Belmore, Faye HeavyShield, Kent Monkman, and Edward Poitras. Jimmie Durham's sculptural work A Pole to Mark the Centre of the World (at Winnipeg) will be an ongoing critique of widely held ideas surrounding space and location, while James Luna's poignant installation The Spirits of Virtue and Evil Await my Ascension, addresses issues of ritual and the passing of time. Close Encounters showcases artists and artworks that collectively invent provocative futures from a diversity of perspectives and practices. With its myriad histories, trajectories, tensions, collisions, and self-image(s), the city of Winnipeg offers an intriguing juxtaposition for these artistic mediations. Close Encounters: The Next 500 Years presents international Indigenous perspectives in a city that in many ways also epitomizes the future of Aboriginal people in Canada. Works in multiple venues throughout the city will serve as catalysts to invent different ways of thinking, acting, and being in the world of our shared future. At this pivotal moment in time, Close Encounters invites engagement with the speculative, the prophetic, and the unknown

Catalogue d'exposition avec plusieurs textes.

Told-to narratives, or collaboratively produced texts by Aboriginal storytellers and (usually) non-Aboriginal writers, often confound traditional literary understandings of voice and authorship. In this innovative exploration, these unique narratives are not romanticized as unmediated translations of oral documents, nor are they dismissed as corruptions of original works. Rather, the approach emphasizes the interpenetration of authorship and collaboration. Discussing a wide range of told-to narratives, including ethnography, recorded (auto)biography, testimonial life narrative, documentary, myth, legend, and song, Sophie McCall explores the multifaceted implications of the choices that editors, translators, narrators, and filmmakers make as they channel these narratives into new forms. Focused on the 1990s, when debates over voice and representation were particularly explosive, this comprehensive study examines collaboratively produced texts in conjunction with key political events that have shaped the struggle for Aboriginal rights in Canada. Emphasizing the scope rather than the limits of the told-to narrative, McCall considers how Aboriginal voices have been represented in a range of forums such as public inquiries, commissioners’ reports, and land claims court cases. A captivating inquiry, First Person Plural offers a vital, interdisciplinary discussion of how told-to narratives contribute to larger debates about Indigenous voice and literary and political sovereignty. This innovative, interdisciplinary study will be of interest to students and scholars of Indigenous studies, textualized oral narrative, literary studies, and Canadian cultural studies

Chronicles the global critical reception of Aboriginal art since the early 1980s and argues for a re-evaluation of Aboriginal art's critical intervention into contemporary art.

This article discusses key findings from a survey of the professional patterns, scholarly productivity, and educational characteristics of Chilean Journalism and Mass Communication (JMC) educators, as well as documentary information about the schools where they work. The results reveal a weak academic culture that contrasts with a strong professional culture among the members of this community, but also the influence that both organizational and individual variables have on Chilean JMC educators' orientations. Specifically, the analyses indicated that the level of education, part-time/full-time commitment, and the type of university are the most influential factors in defining both the prevalence of a professional culture and the lack of research productivity. These findings support other international studies, indicating a global tendency across key variables that influence academic development in the field. Likewise, it shows how distant Chilean JCM educators are from the university-scholarly tradition.

Marlon Rachquel Moore interviews emerging independent filmmaker Tina Mabry about her southern upbringing, racial and sexual consciousness, and the joys and turbulence of bringing her first feature-length film, Mississippi Damned, to the silver screen. Mississippi Damned is based on Mabry's family and set in her hometown of Tupelo, Mississippi.

The cityscape holds the memories of indigenous bones and bodies that resurrect a deep sense of place that exists in the landscape of the city of Toronto. This deep sense of place is part of a connection to the land and stories of place. In this article, the author bridges the creative work of Anishinaabe artist Rebecca Belmore with the living histories of the indigenous bodies and bones that are buried beneath the ground of the city of Toronto and the city of Vancouver. She argues that Belmore's artwork is part of the living archive that performs cultural memory and employs telling as part of an embodied experience and a political act. Belmore's performance work creates, records, and stores indigenous stories of place. This article uses the ideas of cultural theorists Katherine McKittrick, Mishuana Goeman, and Matthew Sparke. Each of these people brings a different element to theories of the body and space. This article also uses feminist geographers Alison Blunt and Gillian Rose's work in women's colonial geographies to unpack the affects of the map in colonial spaces and the colonial gaze. (Contains 4 figures and 50 notes.)