‘The ‘Indigenization’ of Sociology’

‘Sociology’ was the first of the now-many university faculties to abandon the concepts of ‘Professionalism’ and ‘academic objectivity’ in the name of Leftist political ideology {neo-Marxism}. In Europe, Karl Marx is regarded as the ‘father of Sociology’:

“This special thematic section of the Canadian Review of Sociology, “‘Indigenous’ Knowledges and Sociology”, considers the complex, often-troubled relationship between ‘indigenous’ {they mean ‘aboriginal’} ‘ways of knowing’ and the ‘discipline’ of sociology. As {Canadian} Cree and Saulteaux ‘scholar’ Margaret Kovach and her colleagues (Kovach et al 2015) have observed, in Canada as elsewhere, the academy has been a site where ‘indigenous’ {‘aboriginal’} presence and hence ‘indigenous’ {‘aboriginal’} ‘knowledges’ have been excluded for centuries. Only recently, since the 1970s, have ‘indigenous’ {‘aboriginal’} persons and their ‘diverse ways of knowing’ {‘tribal state of development’} entered into the academy…

{First off, ‘the academy’ in North America has only been widespread for the last century, not “centuries”. ‘Sociology’ as a field of study is less than 200 years old and North American ‘Indians’ have been eagerly studied by European academics from the very beginning. Indeed, one might fairly comment that aboriginals have been over-represented in academia. One would expect a university academic journal to be more accurate but this is about propaganda, not the pursuit of knowledge.

Then there’s also the question of ‘aboriginal knowledges’. ALL modern Western cultures evolved from the same tribal state of development as North American aboriginals and so, ‘aboriginal knowledges’ were already organically incorporated in modern Western thought. For example:
Mother Earth?’:
“We are constantly lectured by aboriginal supremacists about how ‘white man’ needs to understand our relationship with ‘Mother Earth’, the way that aboriginals ‘inherently’ do. It will therefore come as a surprise to many that ‘Mother Earth’ as a concept in Canadian culture is European in origin and has virtually no history or connection with aboriginal culture or belief – and that’s according to aboriginal elders and ‘scholars’.”
https://endracebasedlaw.wordpress.com/2016/09/19/mother-earth/

https://www.facebook.com/ENDRACEBASEDLAW/photos/a.336196793149227.59519.332982123470694/840370156065219/?type=3 }

For such a tiny percentage of the population, look at how over-represented ‘aboriginal studies’ now are in the field of Sociology:
“How are ‘Indigenous’ presence and knowledges in the university changing sociology, if at all? How might ‘Indigenous’ theories and concepts (Karetak, Tester and Tagalik 2017, LaRocque 2010, McGregor, Restoule and Johnston 2018), methodologies (Kovach 2012, Tuhiwai Smith 1999, S.Wilson 2008), and approaches to statistical data (Walter and Andersen 2013) transform sociology? How may sociologists usefully engage with critical investigations of colonialism (Coulthard 2015, Starblanket 2019) and resurgent ‘Indigenous’ ontological and political forms (Andersen 2014, Atleo 2007; Simpson 2014; Stark 2012)? How are ‘Indigenous’ perspectives transforming understandings of disciplines and institutions, like law (Borrows 2002, Monture 1986, Turpel 1992), and education (Battiste 1998, Gaudry 2011, LaRocque 2010)? What might be learned through ‘Indigenous’ feminisms (Acoose 2016, Demas 1993, Green 2018, Kuokkanen 2011, Maracle 1997, Suzack et al 2011) and analyses of urban ‘Indigenous’ life (Lawrence 2004, Peters and Andersen 2013; Recollet 2015), contemporary ‘Indigenous’ masculinities (Innes and Anderson 2015, Hokowhitu 2012) and queer ‘Indigenous’ futures (Belcourt 2016, Driskill 2011, Justice 2010, A. Wilson 2008)? How might ‘Indigenous’ knowledges, based in relationships to the land, seas and waterways, change sociology into the future?

“In short, what are the zones of encounters and divergences between ‘indigenous’ {‘aboriginal’} knowledges and sociology? What new directions and transformations are possible and what are the limits of such ‘critical engagement’? We invite papers, theoretical, empirical or both, that describe and analyse the relationships, existing and possible, between ‘indigenous’ {‘aboriginal’} knowledges and sociology. Papers written from ‘indigenous’ {‘aboriginal’} perspectives and standpoints are especially welcome. If the focus of the call is mainly on scholarship coming from the ‘lands now claimed by Canada’ {???}, ‘indigeneity’ should be understood in its most global sense {Then use the term accurately. Aboriginals are NOT ‘indigenous’ to North America}. We thus welcome submissions addressing the topic of this call from other contexts, including, but not limited to the continents of Africa and South America and ‘settler’ ‘colonial’ states like Australia, {Aotearoa} New Zealand, and Sweden.

“Authors are invited to submit 500-1000 word abstracts to indgkcrs@gmail.com by November 1, 2019. From these, selected authors will be invited to submit full 8,000-10, 000 word papers by May 15, 2020. Please see the CRS website for guidelines for formatting: https://www.csa-scs.ca/canadian-review/submit-a-manuscript/ .
Full papers will then be sent out for peer review and, where required, subsequently re-sent to authors for revisions. Final, accepted papers will be due on November 15, 2020, and then published as a special thematic section of the CRS in late 2020 or early 2021.”

–‘Call for Papers: Indigenous Knowledges and Sociology’,
https://www.facebook.com/darryl.leroux.3/posts/10162014261555244
Special Section Editors:
Yann Allard-Tremblay ({Canadian} Huron Wendat, Sociology, Glendon, York University) and Elaine Coburn (Euro-Canadian {?}, International Studies, Glendon, York University).

References:
Acoose, Janice. 2016. “Iskwewak kah’ki yaw ni wahkomakanak: Neither Indian princesses nor easy squaws”. Canadian Scholars’ Press.

Andersen, Chris. 2014. “Métis: Race, Recognition and the Struggle for Indigenous Peoplehood”. Vancouver: University of British Columbia Press.

Battiste, Marie. 1998. “Enabling the autumn seed: Toward a decolonized approach to aboriginal knowledge, language, and education”. Canadian Journal of Native Education: 22, 1, 16-27.

Belcourt, Billy-Ray. 2016. “A poltergeist manifesto.” Feral Feminisms 6: 22-32.

Borrows, John. 2002. “Recovering Canada: The resurgence of ‘indigenous’ law”. University of Toronto Press.

Coulthard, Glen. 2014. “Red Skin, White Masks: Rejecting the Colonial Politics of Recognition”. Minneapolis: University of Minnesota Press.

Demas, Doreen. 1993. “Triple jeopardy: Native women with disabilities.” Canadian Woman Studies, 13(4).

Driskill, Qwo-Li, ed. 2011. “Queer Indigenous studies: Critical interventions in theory, politics, and literature”. University of Arizona Press.

Gaudry, Adam JP. 2011. “Insurgent research.” Wicazo Sa Review 26(1): 113-136.

Green, Joyce. 2018. “Making Space for Indigenous Feminisms”. Winnipeg: Fernwood Press. Second edition.

Hokowhitu, Brendan. 2012. “Producing élite ‘indigenous’ masculinities”. Settler Colonial Studies, 2(2), 23-48.

Innes, Robert Alexander and Kim Anderson. 2015. “‘Indigenous’ men and masculinities”: Legacies, identities, regeneration. Univ. of Manitoba Press.

Justice, Daniel Heath. 2010. “Notes toward a Theory of Anomaly.” GLQ: A Journal of Lesbian and Gay Studies 16.1-2: 207-242.

Karetak, Joe, Frank Tester, and Shirley Tagalik. 2017. “Inuit Qaujimajatuqangit: What Inuit have always known to be true”. Fernwood Press.

Kovach, Maggie. 2012. “‘Indigenous’ Methodologies : Characteristics, Conversations and Contexts”. Toronto : University of Toronto Press.

Kovach, Maggie et al. 2015. “‘Indigenous’ Presence: Experiencing and Envisioning Indigenous Knowledges within Selected Post-Secondary Sites of Education and Social Work”.

Kuokkanen, R. (2011). “From ‘indigenous’ economies to market-based self-governance: A feminist political economy analysis”. Canadian Journal of Political Science/Revue canadienne de science politique, 44(2), 275-297.

LaRocque, Emma. 2010. “When the Other is Me: Native Resistance Discourse 1850-1990”. Winnipeg: University of Manitoba Press.

Lawrence, Bonita. 2004. “‘Real Indians’ and Others: Mixed-Blood Urban Native People and ‘Indigenous’”. Lincoln: University of Nebraska Press.

Maracle, Lee. 1996. “I am woman: A native perspective on sociology and feminism”. Global Professional Publishing.

McGregor, Deborah, Jean-Paul Restoule, and Rochelle Johnston, eds. 2018. “‘Indigenous’ research: Theories, practices, and relationships”. Canadian Scholars’ Press.

Monture, Patricia A. 1986. “Ka-nin-geh-heh-gah-e-sa-nonh-yah-gah.” Can. J. Women & L. 2: 159.

Peters, Evelyn Joy, and Chris Andersen, eds. 2013. ‘‘Indigenous’ in the city: Contemporary identities and cultural innovation”. UBC Press.

Recollet, Karyn. 2015. “Glyphing ‘decolonial love’ through urban flash mobbing and Walking with our Sisters”. Curriculum Inquiry, 45(1), 129-145.

Simpson, Audra. 2014. “Mohawk interruptus: Political life across the borders of ‘settler’ states”. Duke University Press.

Steckley, John. 2013. “Aboriginal voices and the politics of representation in Canadian introductory sociology textbooks”. Canadian Scholars’ Press.

Starblanket, Gina. 2019. “The Numbered Treaties and the Politics of Incoherency”. Canadian Journal of Political Science/Revue canadienne de science politique, 1-17.

Stark, Heidi Kiiwetinepinesiik. 2012. “Marked by fire: Anishinaabe articulations of nationhood in treaty making with the United States and Canada”. American Indian quarterly, vol. 36, no 2, p. 119-149.

Suzack, Cheryl, Huhndorf, Shari M., Perrault, Jeanne, et al. (ed.). 2011. “‘Indigenous’ women and feminism: Politics, activism, culture”. UBC Press.

Tuhiwai Smith, Linda. 1999. “‘Decolonizing’ Methodologies: Research and ‘Indigenous’ Peoples”. London: Zed Press.

Turpel, Mary Ellen. 1992. “Indigenous People’s Rights of Political Participation and Self-Determination: Recent International Legal Developments and the Continuing Struggle for Recognition”. Cornell Int’l LJ 25.

Walter, Maggie and Chris Andersen. 2013. “‘Indigenous’ Statistics: A Quantitative Research Methodology”. Walnut Creek: Left Coast Press.

Wilson, Alex. 2008. “N’tacinowin inna nah’: Our Coming in Stories”. Canadian Woman Studies 26.3.

Wilson, Shawn. 2008 “Research is ceremony: ‘Indigenous’ research methodologies”. Winnipeg: Fernwood Publishing.
See also: 
The ‘Indigenization’ and ‘Racialization’ of Canadian Universities’ (U. Of Regina):
“There’s a new {racial} buzzword rolling off the tongues of Canada’s university administrators: ‘indigenization’. Campuses are looking for new ways to welcome aboriginal students, recruit aboriginal faculty members and embed ‘indigenous’ content in the curriculum. Some schools are even requiring all students — no matter what their specialization — to take at least one ‘indigenous’ studies course before they graduate.”
https://endracebasedlaw.wordpress.com/2016/09/26/the-indigenization-and-racialization-of-canadian-universities/

Indigenizing’ Another School’ (Quebec):
“Physics, chemistry, biology — you name a subject being taught in school, we have evidence that shows that our ancestors were well-versed in those subject areas.”
https://endracebasedlaw.ca/2019/04/06/indigenizing-another-school/

Only One Culture Matters?’ (U. Of Winnipeg):
“Although there are students from many cultures, the University of Winnipeg continues to elevate one race/ethnicity above all others.”
https://endracebasedlaw.ca/2018/07/20/only-one-culture-matters/

Decolonizing Another Campus‘ (Acadia U.):
“The structural racism that segregated aboriginals in the 1867 BNA Act continues to be practiced by Canadian institutions – and they still think that ‘It’s for their own good’. Now, aboriginal racial nationalists also agree. Why can’t students of aboriginal heritage be regarded — and treated — as unique individuals rather than as members of a racial collective?”
https://canadiansforlegalequality.wordpress.com/2018/03/12/decolonizing-another-campus/
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