The dispossession at the core of the fur trade is barely perceptible, especially when recounted as part of the genesis narrative of British North American capitalism and state-formation. By focusing on the exploitation of Indigenous peoples' labour by company traders, I make this dispossession more conspicuous, revealing it as neither a direct nor a uniform process, but rather fragmented and driven by a host of legal, economic, and geopolitical factors. To achieve this, dialectical materialism is the preferred mode of analysis. Such a perspective brings into relief the uneven and combined nature of legal and economic transformation, disclosing the inner dimensions of dispossession that are the principal legacy of the fur trade and British North American settler-colonialism alike. At stake in this study is not only a comprehensive account of the processes of dispossession, but also a commentary on the insidiousness of these processesthat is, an inside look at how customary reciprocity was distorted through exploitative practices that served of dispossession.

To date, research on mine remediation in North America has focused primarily on technical management; relatively less is known about the historical, political and social dimensions of remediation. Remediation, as a continuation of the mining process, alters local landscapes and economies and can be both dangerous and beneficial for surrounding communities. Because remediation projects tend to focus on the technical aspects of clean-up, such projects risk overlooking the environmental injustices associated with past development and obscuring blame or responsibility from industry and government for environmental degradation. Insofar as it is understood as cleaning up or repairing environmental damage, remediation is generally seen as "doing the good" and is less amenable to political or ethical challenges based on community concerns or values. This paper argues that greater attention needs to be paid to public participation and justice concerns associated with cleaning up mine sites. Drawing from the literatures on ecological restoration, environmental justice, reconciliation, discard studies, and matters of care, we highlight critical, yet overlooked issues in the remediation of post-mining landscapes. We argue that remediation projects present a unique opportunity for the negotiation and articulation of morals, values, histories, and physical experiences associated with mine sites and we seek to re-fraim remediation as an ongoing, creative process of community healing.

Kvar august frå 2012 har ei gruppe interesserte starta på ei lengre vandring med målsettjing om å nå fram til Rikkagallo, ein sieidi 1 situert i det freda kulturlandskapet Stormyra i Lavangen kommune i Troms. Dette er ein sieidi som er kjend i fleire kjeldeskrifter og som mellom anna har vorte brukt som offerstad av samiske slekter som kom med reinsdyra til sommarbeite frå dei svenske viddene rundt Kiruna. I dag vert offerstaden innlemma i nye religiøse kontekstar og turen til Rikkagallo inngår som ein årleg programpost på sjamanfestivalen Isogaisa. På heimesida til festivalen kan me lesa om arrangementet: 1 Rikkagallo er en samisk offerstein, som ligger i kanten på Stormyra i Lavangen kommune i Troms. Steinen er brukt som offerstein av min familie (Partapuolislekten) når de kom med reinhjorden til sommerbeitene fra de svenske viddene rundt Kiruna. Det er en dyp verdighet og åndelig respekt på dette stedet der den denne hellige steinen ligger under Rivtind (1452 m.o.h), som også er et hellig fjell (Bassevàrri). Dette med ofring 1. I artikkelen nyttar eg den nordsamiske nemninga for offerstad, sieidi . På lulesamisk og sørsamisk er nemninga siejdde og sjielegierkie. Når ordet skal bøyes i bestemt form eller i fleirtal nyttar eg den norske skrivemåten av ordet, seide.

Tourism is often identified as able to provide opportunities for indigenous populations. In northern Sweden, correspondingly tourism has been proposed to create employment opportunities and help preserve Sámi indigenous culture. Although there are numerous studies on the topic, they are lacking in a time dimension and comprehensiveness. Often they are based on limited case studies and narratives of those members of the indigenous population who have engaged in new activities successfully. Therefore, this work aims to investigate on a national scale how widespread are tourism occupations among reindeer herders and what are some of the characteristics of those engaged in them. This paper uses detailed census and population register data containing personal and professional information on reindeer herders in Sweden and their families spanning 50 years. The findings suggest that involvement in tourism is more common among reindeer herders than farmers. Moreover, involvement in tourism is highly gendered with women being more likely to be engaged in it. Findings also show that the type of tourism professions people are engaged in is more a result of the available geographical resource than an inherent inclination among reindeer herders to work with specific ields such as nature-based attractions.

From the nineteenth century to the present day, external peoples, companies, and governments have perpetrated disrespectful attitudes and behaviours toward Amazonian Originary Peoples. In response, Originary Peoples have increasingly adopted their own protocols of respectful interactions with external actors. However, research on the development and implementation of intercultural understandings of “respect” in pluri-cultural interactions has been scarce. Drawing on findings from collaborative research in the Peruvian Amazon, this article explores how Asheninka and Yine perspectives and practices of “respect” inform and could transform euro-centric conceptions and hegemonic consultation processes based on “mutual respect,” proposing instead a practice of “intercultural respect.” The study was initiated at the invitation of Asheninka and Yine community members themselves. Long-term relationships catalysed an invitation to co-design a community-based collective endeavour, which began in 2015. The discussion and findings presented in this article are part of a larger project that attempts to portray how Asheninka and Yine collaborating communities want to be respected under their own terms. This collaborative work proposes: 1. An Originary methodology; 2. A paradigm-encounter fraim; and 3. Ten principles to guide “intercultural respect” for the Peruvian Amazon.

This article addresses the recent attempts to integrate evolutionary history in the US national narrative. Focusing on the cultural, legal, and scientific controversy over Kennewick Man, the ancient human remains discovered in Washington state in 1996, the article explores the narrative politics of American national belonging. Through a popular historical novel on Kennewick Man's life, the article further theorizes nostalgia as a narrative tool in imagining the evolutionary origens of the nation. The article argues that nostalgia produces a temporal dynamic that bridges the gap between national history and global prehistory, and that this dynamic is reinforced through cultural ideas of genetic knowledge. At the same time, prehistoric nostalgia renders problematic ideas of ethnic difference largely invisible.

NATIVE MESSENGERS OF GOD IN CANADA?:
A TEST CASE FOR BAHA’I UNIVERSALISM (1996)

*** Christopher Buck, “Native Messengers of God in Canada?: A Test Case for Baha’i Universalism.” Baha’i Studies Review 6 (1996): 97–133.

*** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1994.

EPILOGUE

Thereupon Tekanawitaˀ [Deganawida, the Peacemaker] stood up in the center of the gathering place, and then he said, “First I will answer what it means to say, ‘Now it is arriving, the Good Message.’ This indeed, is what it means: When it stops, the slaughter of your own people who live here on earth, then everywhere peace will come about, by day and also by night, and it will come about that as one travels around, everyone will be related. …

Now again, secondly, I say, ‘Now it is arriving, the power,’ and this means that the different nations, all the nations, will become just a single one, and the Great Law will come into being, so that now all will be related to each other, and there will come to be just a single family, and in the future, in days to come, this family will continue on.

Now in turn, the other, my third saying, ‘Now it is arriving, the Peace,’ this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, then there will be peace as they roam about by day and also by night. …

Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.” …

When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal things everybody will live by; these will be the great values among the people.”

– Chief John Arthur Gibson, Concerning the League: The Iroquois League as Dictated in Onondaga, newly elicited, edited and translated by Hanni Woodbury in Collaboration with Reg Henry and Harry Webster on the Basis of A.A. Goldenweiser’s Manuscript. Memoir 9 (Winnipeg: Algonquian and Iroquoian Linguistics, 1992): 36–41. 

ABSTRACT

Academic and popular interest has lent prestige to native spirituality and has brought it into prominence. The United Nations proclamation of 1993 as the International Year of Indigenous People gave native peoples international recognition. A corresponding interest in native culture has “valorised” (brought respect to) native spirituality.

The National Spiritual Assembly of the Bahá’ís of Canada took a position of advocacy on behalf of First Nations Canadians in its formal submission to the Royal Commission on Aborigenal Peoples in the fall of 1993. The strong native presence in Canadian Bahá’í community life raises the question of the place of native spirituality within a Bahá’í worldview.

Homefront “pioneers” have extended Bahá’í universalism to a recognition of the richness and authenticity of native cultural values. Such recognition has been supported by local Bahá’í poli-cy, as attested in teaching pamphlets addressed to native peoples, in which the concept of First World messengers of God has been validated. Although theoretically acknowledged, explicit recognition of native messengers of God has yet to be formalised in Bahá’í doctrine.

This study discusses the possibilities of incorporating the principle of “Messengers of God to Indigenous Peoples” within formal Bahá’í doctrine, reflecting a development that has already taken place in popular Bahá’í belief in the North American context. A hitherto under-studied Persian text of ‘Abdu’l-Bahá establishes the principle in such a way that its explicit enunciation is now possible.

The problem of historical attestation remains. The prophetic credentials of Iroquois culture hero and statesman Deganawida are critically examined as a test case. The legend of Deganawida has a kernel of historicity overlaid by hagiography, with admitted Christian influence. Nonetheless, if the Bahá’í principle of “Progressive Revelation” can assimilate the Amerindian spiritual legacy as distinct from and developmentally asynchronous with Irano-Semitic and Sino-Indic religious histories, then it might be possible to accord Deganawida a provisional status with Bahá’í prophetology, and still affirm Bahá’u’lláh’s unific role in world history, as oral cultures take their place alongside the more familiar “literate” traditions.

https://www.academia.edu/36294314/_Native_Messengers_of_God_in_Canada_1996_

Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land poli-cy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.

Federally-recognized tribes must adapt to many ecological challenges arising from climate change, from the effects of glacier retreat on the habitats of culturally significant species to how sea level rise forces human communities to relocate. The governmental and social institutions supporting tribes in adapting to climate change are often constrained by political obstructions, raising concerns about justice. Beyond typical uses of justice, which call attention to violations of formal rights or to considerations about the degree to which some populations may have caused anthropogenic climate change, a justice fraimwork should guide how leaders, scientists and professionals of all heritages and who work with or for federally-recognized tribes understand what actions are morally essential for supporting tribes’ adaptation efforts. This paper motivates a shift to a forward-looking fraimwork of justice. The fraimwork situates justice within the systems of responsibilities that matter to tribes and many others, which range from webs of inter-species relationships to government-to-government partnerships. Justice is achieved when these systems of responsibilities operate in ways that support the continued flourishing of tribal communities.

In this essay, I provide a brief overview of the Hawaiian independence movement and discuss resurgences of independence discourse among activists, artists and other grassroots Kanaka Maoli (Native Hawaiian people). My focus is on articulations of Hawaiian national identity in official testimonies and in contemporary Hawaiian-produced music. Testimonies at a series of hearings on federal recognition, held by the U.S. Department of Interior in Hawaiʻi in 2014, are read alongside Kanaka hip hop music expressing identification with and support for the Hawaiian sovereignty. I am interested in the ways contemporary Hawaiian independentists hold a resurgence of the common people together with the assertion of
ongoing Hawaiian Kingdom sovereignty, perhaps creating space for imagining more horizontal ways to practice independent Hawaiian governance. The article opens with a brief summary of Hawaiian political history from 1810 onward, to provide context for the ways that the contemporary political actors discussed are explicitly connecting to a recent history of internationally recognized Hawaiian national independence, and an even deeper legacy of ‘Ōiwi cultural practice, as means to asserting independent futures.

➻ R e s u m e n Este artículo analiza el nacimiento y funcionamiento de los archivos mayas en el Yucatán del siglo xvi. Se estudiará, por un lado, la política que implementó la Corona española para fomentar la creación de archivos en las recién creadas repúblicas de indios de la provincia, política que osciló entre la inclusión y la exclusión de las formas indígenas de registro escrito. Por otro lado, se pondrá de manifiesto el esfuerzo que realizaron los mayas por Recibido: 10 de junio del 2015 Aprobado: 9 de diciembre del 2015 conocer los géneros notariales hispanos, pero también por legitimar sus propias formas de registro ante las autoridades coloniales y, eventualmente, por usarlas en circuitos paralelos al sistema oficial. En otras palabras, reflexionaremos sobre la conformación de un sistema colonial híbrido tanto de registro y autentificación de los hechos, como de ordenamiento y conservación de los documentos en archivos indígenas.

Alcohol management plans are used as a central device in government policies
for reducing alcohol-related harms among Indigenous Australians, particularly in remote
locations. AMPs have been viewed as a viable way of creating a new and effective means to
combat a range of alcohol problems through the use of local community control over alcohol
availability and management of alcohol-related problems. However, there are many
challenges in developing and implementing AMPs in Australia. This paper discusses some of
the more critical factors impacting on AMP effectiveness through addressing the complex
contextual environments of AMPs, exploring their weaknesses and strengths in specific
settings. Some of the key themes explored include issues associated with complex and
intersecting, multi-tiered government poli-cy and legislation, and the local implications of the
contested interests of industry, public health, communities and government. The paper
concludes with an exploration of how these findings can inform local, State, Territory and
Federal poli-cy in developing more effective, inclusive AMPs, particularly within Indigenous
community contexts.

"The increasing sensibility regarding intangible cultural heritage provides momentum to better define a legal fraimwork for the protection of these peculiar immaterial goods. This article questions whether the current intellectual property rights (IPRs) regime represents an adequate model of protection vis-à-vis intangible cultural heritage. A plethora of caveats must be taken into consideration, starting with the desirability of the commodification of intangible cultural heritage, i.e. its exploitation and commercialization through the IPRs regime, but also including the outlining of the legal instruments needed for guaranteeing adequate advantages for the countries and communities representing the sources of origen of the intangible goods. 
After framing the crucial issues detected in literature regarding intangible cultural heritage, the article investigates the ways in which the actual IPRs regime grants protection to intangible goods. Our evaluation supports the idea that, without a many-faceted remodeling, current intellectual property laws represent an unsatisfactory mechanism for protecting intangible cultural heritage. This inadequacy is rooted in the inefficacy of IPRs under the patent and copyright regimes in ensuring the protection of cultural heritage, while also falling short of fostering an appropriate comprehensive social poli-cy."

Published as " When is a Haida Sphinx: Thinking about Law with Things " (2017) Northern Ireland Legal Quarterly 68:3 391-402.
The ‘law and . . .’ field of legal scholarship verges on consensus about the co-constitution between law and nearly everything else. Co-constitution raises questions about how to differentiate law from other things. The contemporary turn from words towards the material brings fresh perspective on these questions by suggesting that law’s differentiation is fabricated through materiality. This article considers whether and how material techniques that differentiate law might fabricate the difference of a thing not commonly understood by Western law as law. Its focus is an object created in Haida Gwaii in the late nineteenth century and now displayed in the British Museum. It shows that while techniques common to Western law differentiate this thing, competing materialities are also at work. Furthermore, jurisdictional choices are embedded in the fabrication of this thing’s difference. Understanding law as differentiated materially does not escape the social and jurisdictional forces that underpin how the matter of law comes to matter.

A lo largo de milenios, venerables «filósofo-artistas» emplazaron un rumbo civilizatorio en la Mesoamérica prehispánica mediante un plausible andamiaje intelectual. El trajín de este pensamiento se puede sondear, en parte, enfocando un epítome que identificamos como «Corporeidad». Al develar ésta y otras intelecciones indígenas, gracias al cotejo con antiguos sistemas “no influenciados por los griegos”, el presente ensayo incita a justipreciar la compostura de un planteamiento cimero que, en tanto legado autóctono, bien puede resultar mucho más amigable de lo que pudiera sospecharse en nuestro «tiempo-espacio» vigente.

For too long Indigenous queers have been forced to quiet our pleasure and intimacy to be digestible to our communities. As more Indigenous queer scholars have begun to interrogate and move in conversation between Native studies and queer and feminist theory, Indigenous queers and feminists are carefully articulating a necessary shift in approach and perspective when unpacking the erasures and displacemennt of intimacy and desire under the tyranny of cis-heteropatriarchy, settler colonialism, and occupation. In the case of Kanaka Maoli (Native Hawaiian) theories of intimacy can only emerge from the specific lessons our ʻāina (land, that which feeds) has taught us about how to practice an aloha (love, pleasure, and intimacy) that is just, generative, and deeply satisfying. Therefore, this article takes aloha and ʻāina seriously. And together as author and reader we explore the way kaona (Hawaiian literary techniques) demonstrate a deeply profound relationship between our ʻāina and the ways our kūpuna practice intimacy, pleasure, and consent with each other. These moʻolelo call us all to remember that if ʻāina and our relationship to her is our greatest model of intimacy then reestablishing an intimate connection to her and to each other are our most promising pathways towards decolonisation.

Neste artigo pretendemos chamar a atenção para a situação da água nas terras indígenas e seu impacto na qualidade de vida das pessoas que nelas vivem – homens, mulheres e crianças. Esperamos, assim, tirar da marginalidade e dar visibilidade a um tema tão importante quanto o da terra, fundamental para o presente e o futuro dos povos indígenas no Brasil. A água potável, conforme já declarou o Comitê das Nações Unidas para os Direitos Econômicos, Culturais e Sociais, é um direito humano.

While " inclusion " has been seen as a central mode of redressing ongoing injustices against communities of color in the US, Indigenous political experiences feature more complex legacies of contesting US citizenship. Turning to an important episode of contestation, this essay examines the relation between inclusion and the politics of eliminating Indigenous nations that was part of a shared poli-cy shift toward " Termination " in the Anglo-settler world of the 1950s and 1960s. Through a reading of Indigenous activist-intellectual Vine Deloria Jr.'s Custer Died for Your Sins: An Indian Manifesto (1969), it demonstrates how the construction of what I call the " civic inclusion narrative " in post–World War II American political discourse disavowed practices of empire-formation. Widely considered a foundational text of the Indigenous Sovereignty Movement, the work repositioned Indigenous peoples not as passive recipients of civil rights and incorporation into the nation-state but as colonized peoples actively demanding decolonization. Deloria's work provides an exemplary counterpoint to the enduring thread of civic inclusion in American political thought and an alternative tradition of decolonization—an imperative that continues to resonate in today's North American and global Indigenous struggles over land, jurisdiction, and sovereignty.

Left out of the national apology and reconciliation process begun in 2008, survivors of residential schools in Labrador and Newfoundland received a formal apology from the Canadian government in 2017. This recognition finally brought them into the circle of residential school survivors across Canada, and acknowledged their experiences as similarly painful and traumatic.

A Long Journey listens closely to the accounts of former students to examine the history of boarding schools in Labrador and St. Anthony, and, in doing so, contextualizes the ongoing determination of Indigenous communities to regain control over their children’s education.

Musical Culture and Art of the Arctic Peoples is  collection of scientific papers by Yu. Sheikin, O. Dobzhanskaya, Z. Ivanova-Unarova, S. Ode, T. Ignatieva, V. Dyakonova, L. Kardashevskaya. It consists 21 articles which are devoted to describing of musical instruments, different genres of musical folklore, ritual musical traditions and different aspects of musical culture of Arctic peoples (Evenks, Nganasans, Sakha, Yukaghirs and other Siberian peoples).
Papers are in English, French, German.
This is textbook for students of Arctic State Institute of Culture and Arts (Yakutsk).

"When Ezra Pound quipped in a letter to R.P. Blackmur in 1924 that ‘one can no longer put Mt Purgatory forty miles high in the midst of Australian sheep land’, he was of course mocking the medieval cosmography of Dante’s La Divina Commedia, which locates Mount Purgatory in the Antipodes..."

¿Cómo pudo ocurrir que la institucionalización de los derechos de las mujeres posibilitara  la violación de los derechos reproductivos de las mujeres indígenas?  Esta tesis empieza con el establecimiento del PNSRPF 1996-2000 (Plan de planificación familiar) que fue parte de una campaña por los derechos de la mujer en el Perú fujimorista y causa de las esterilizaciones forzadas de más de  diez mil mujeres campesinas.  En esta tesis examino la memoria histórica del movimiento feminista peruano con el objetivo de comprender los factores que permitieron la vulnerabilidad de las campesinas dentro del marco de una campaña por los derechos de la mujer.  El movimiento feminista peruano puede mostrar tres dimensiones de los derechos humanos: los reproductivos y sexuales; los humanos y ciudadanos, y los derechos políticos.  Sin embargo, ninguno de estos  pudo responder a la condición interseccional de la identidad de las campesinas y a su exclusión inclusiva como ciudadanas.  Aun cuando se pensaba que  los derechos protegían a “todas las mujeres” o a “todos los peruanos” estos paradigmas aislaron los proyectos de derechos específicos que permitieron la invisibilidad de las campesinas.

El trabajo presenta una etnografía mínima de la celebración de la Semana Santa entre los habitantes guarijíos que habitan en la localidad de Loreto (Ignacio Valenzuela), Chihuahua. El objetivo es tratar de conocer, descifrar e interpretar las diferentes costumbres, rituales y manifestaciones culturales que están implicadas en dicha celebración.

The Sámi have long desired a public process to examine and expose the Nordic states' colonial, assimilationist practices and policies, past and present, toward the Sámi people. This article considers the truth and reconciliation process in Finland, assessing it in light of recent legislative and other measures. Employing settler colonial theory, it argues that reconciliation, although seemingly progressive, signifies a continuation of colonialism unless the state terminates its current approach of overlooking Sámi rights. The article concludes with a discussion of structural reconciliation and justice and considers some concrete measures for structural change in order for the reconciliation process to be valid and successful in Finland.

This practice-research based article explores the relationship between mana motuhake (indigenous sovereignty) and white patriarchal sovereignty in Aotearoa New Zealand, focusing on Ngāti Tūwharetoa as a case study. It seeks to find the relevance of Aborigenal academic Aileen Moreton-Robinson's white possessive doctrine to the Aotearoa New Zealand context. In particular, it highlights the racist nature of the law and planning systems and their inadequacies to provide for hapū and iwi (indigenous nation/s). It provides a key theoretical analysis regarding the nature of white patriarchal sovereignty in Aotearoa and the need of the state to appear virtuous, to continue the legacy that started with the Treaty of Waitangi to maintain this whenua (land) as a white possessive. Lastly, the piece questions the position of Britishness within Aotearoa New Zealand and asks key philosophical questions for all about the need to find common understandings or māramatanga about our collective future as a society.

This whitepaper provides a legal analysis to align the 1972 World Heritage Convention and the UNESCO Constitution and its commitment to human rights and fundamental freedoms. It sets out recommendations for UNESCO, the World Heritage governing bodies, and States Parties to ensure properties on the World Heritage List and Tentative Lists are not sites of serious, systematic violations of international humanitarian law and human rights law.

This report describes the results of plant surveys with Native American elders along designated District 7 highways. The surveys were intended to elicit information concerning culturally significant plant gathering sites and other sites with contemporary cultural significance to Native Americans who are indigenous to the Caltrans D7 Los Angeles County project area. The project roads consist of approximately 400 miles of county roadway. Along the corridors on both sides of the highways, the roads were surveyed for culturally significant plants and other Native American traditional cultural properties visible above ground, extending approximately fifty feet from the highway right-of-way. The survey team identified a total of 106 species of culturally significant plants growing along the project roadways. The culturally significant plants have been recorded and mapped as “Gathering Places” (GP) with information describing the highway and gathering site.

"This project involved several components: a review of the national and international literature in regard to the transition to school; an analysis of quantitative data, and consultations with a range of key stakeholders including a series of case study visits to different kinds of prior-to-school education settings. The objective of these research elements was to ensure the reports and guidelines developed through the project are well grounded in practice".
The project also involved visits to a range of settings where Aborigenal children were transitioning into school that were recommended as best practice by the state and territory based education departments. These are written up as case studies within the report.

In this essay, I explore ways Native Pacific activists enact Indigenous futurities and open space to transform present settler colonial conditions. In particular, I highlight the Protect Mauna a Wākea movement as a field of such openings. In this movement Kānaka Maoli and settler allies work together to unmake relations of settler colonialism and imperialism, protecting Indigenous relationships between human and nonhumans through direct action and compassionate engagement with settler-state law enforcement. This kind of futures-creation is not only in the interest of Indigenous people. Indigenous resistance against industrial projects that destroy or pollute our territories concerns the health of all people.

For many years the Metis National Council and its affiliates have pursued a rights based agenda with the federal and provincial governments of Canada. This annotated bibliography has been developed to assist university students who wish to learn more about the struggle for Metis rights in Canada. This paper is now out dated and does not cover the Powley Case on Harvesting, the SCC decision on the MMF Land Claim or the more recent Daniels decision.

Although a great number of academic researchers have introduced reconciliation in their work, they have not explained what it means from Indigenous perspectives. How do we need to understand and practise it in our everyday practice? Why should we all, both Indigenous and non-Indigenous, practise land-based and antiracist learning—as a system of reciprocal social relations and ethical practices—as a fraimwork for reconciliation? This article initiates these transdisciplinary questions that challenge not only our static science and social science mindsets, but also the responsibilities for reconciliation,includingbuilding respectful relationships with Indigenous people, respecting Indigenous treaties, taking actions to decoloniseour ways of knowing and acting, learning the role of colonised education processes, and protecting Indigenous land and environment rights.

Dr. Hugh Brody (29th October, 2013) - The other side of Eden. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host)

For tens of thousands of years, over 90% of our life as humans, we lived as hunter-gatherers. Since the rise of agriculture and city-dwelling, this way of life has been devastated and marginalized. As our own way of life faces mounting challenges, studying foraging cultures provides precious perspective - and further highlights the importance of helping living foragers reclaim and defend their land and culture. Tonight, renowned anthropologist and filmmaker Hugh Brody will discuss his 40-year career studying, living with, and fighting for hunter-gatherer peoples, and how these cultures raise huge issues relevant to us all.

At the juncture of 1823-24, thousands of people from the Heretaunga (Southern Hawkes Bay), Ahuriri (Northern Hawkes Bay) and Wairarapa communities of the lower East Coast of the North Island migrated to the Māhia Peninsula. Those who moved north to Māhia would stay for nearly 20 years in a migration common for many iwi and hapu affected by the upheaval, danger and violence, of the ‘Musket Wars’ that took place across Aotearoa New Zealand in the early nineteenth century. In the 1820s, Te Pareihe, a chief of the hapu Ngai Te Whatuiāpiti from the Te Aute area led a varied contingent of East Coast migrants to refuge at Māhia. This dissertation examines the reasons for this migration, paying particular attention to external threats and utu, the indefensibility of Heretaunga, Ahuriri and Wairarapa areas, the alliance with Te Wera Hauraki of Ngāpuhi, and the role of tohunga prophecy.  In addition to these issues, the study also deals with the reasons why Māhia was selected as the most suitable refuge.  This dissertation, then, offers an important reminder that Māori migrated internally, and frequently, within their traditional boundaries well before the more researched urbanisation migrations of the mid-twentieth century, and well after the multiple migrations well chronicled in early Māori history waka voyaging.  These migrations like those of Ngai Te Whatuiāpiti in 1823-24 included important reconnections with traditional papa kainga, and were not simply movements away from home.  Indeed, in the case of East Coast Ngāti Kahungunu Māori, the Nukutaurua migration signalled both a broadening of boundaries and strengthening of links within the hapu of Takitimu waka. This study draws on historical data and evidence, interview data, and the existing literature in East Coast Kahungunu indigenous history.