A Recognition Of Being

Over 15 years ago, Kim Anderson set out to explore how Indigenous womanhood had been constructed and reconstructed in Canada, weaving her own journey as a Cree/Métis woman with the insights, knowledge, and stories of the forty Indigenous women she interviewed. The result was A Recognition of Being, a powerful work that identified both the painful legacy of colonialism and the vital potential of self-definition. In this second edition, Anderson revisits her groundbreaking text to include recent literature on Indigenous feminism and two-spirited theory and to document the efforts of Indigenous women to resist heteropatriarchy. Beginning with a look at the positions of women in traditional Indigenous societies and their status after colonization, this text shows how Indigenous women have since resisted imposed roles, reclaimed their traditions, and reconstructed a powerful Native womanhood. Featuring a new foreword by Maria Campbell and an updated closing dialogue with Bonita Lawrence, this revised edition will be a vital text for courses in women and gender studies and Indigenous studies as well as an important resource for anyone committed to the process of decolonization.

Ask any Canadian what "Métis" means, and they will likely say "mixed race." Canadians consider Métis mixed in ways that other Indigenous people are not, and the census and courts have premised their recognition of Métis status on this race-based understanding. Andersen argues that Canada got it wrong. From its roots deep in the colonial past, the idea of Métis as mixed has slowly pervaded the Canadian consciousness until it settled in the realm of common sense. In the process, "Métis" has become a racial category rather than the identity of an Indigenous people with a shared sense of history and culture.

WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

During the last twenty years, the theory of recognition has become an established field of philosophy and social studies. Variants of this theory often promise applications to the burning political issues of current society, such as the challenges of multiculturalism, group identity, and conflicts between ideologies and religions. The seminal works of this trend employ Hegelian ideas to tackle the problem of modernity. Although some recent studies also investigate the pre-Hegelian roots of recognition, this concept is normally considered to be a product of the secular modernity of the nineteenth and twentieth centuries. Recognition and Religion: A Historical and Systematic Study challenges this assumption and claims that important intellectual roots of the concept and conceptions of recognition are found in much earlier religious sources. Risto Saarinen outlines the first intellectual history of religious recognition, stretching from the New Testament to present day. He connects the history of religion with philosophical approaches, arguing that philosophers owe a considerable historical and conceptual debt to the religious processes of recognition. At the same time, religious recognition has a distinctive profile that differs from philosophy in some important respects. Saarinen undertakes a systematic elaboration of the insights provided by the tradition of religious recognition. He proposes that theology and philosophy can make creative use of the long history of religious recognition.

In Native Recognition, Joanna Hearne persuasively argues for the central role of Indigenous image-making in the history of American cinema. Across the twentieth and into the twenty-first centuries, Indigenous peoples have been involved in cinema as performers, directors, writers, consultants, crews, and audiences, yet both the specificity and range of this Native participation have often been obscured by the on-screen, larger-than-life images of Indians in the Western. Not only have Indigenous images mattered to the Western, but Westerns have also mattered to Indigenous filmmakers as they subvert mass culture images of supposedly "vanishing" Indians, repurposing the commodity forms of Hollywood films to envision Native intergenerational continuity. Through their interventions in forms of seeing and being seen in public culture, Native filmmakers have effectively marshaled the power of visual media to take part in national discussions of social justice and political sovereignty for North American Indigenous peoples. Native Recognition brings together a wide range of little-known productions, from the silent films of James Young Deer, to recovered prints of the 1928 Ramona and the 1972 House Made of Dawn, to the experimental and feature films of Victor Masayesva and Chris Eyre. Using international archival research and close visual analysis, Hearne expands our understanding of the complexity of Native presence in cinema both on screen and through the circuits of film production and consumption.

Being Together in Place explores the landscapes that convene Native and non-Native people into sustained and difficult negotiations over their radically different interests and concerns. Grounded in three sites—the Cheslatta-Carrier traditional territory in British Columbia; the Wakarusa Wetlands in northeastern Kansas; and the Waitangi Treaty Grounds in Aotearoa/New Zealand—this book highlights the challenging, tentative, and provisional work of coexistence around such contested spaces as wetlands, treaty grounds, fishing spots, recreation areas, cemeteries, heritage trails, and traditional village sites. At these sites, activists learn how to articulate and defend their intrinsic and life-supportive ways of being, particularly to those who are intent on damaging or destroying these places. Using ethnographic research and a geographic perspective, Soren C. Larsen and Jay T. Johnson show how the communities in these regions challenge the power relations that structure the ongoing (post)colonial encounter in liberal democratic settler-states. Emerging from their conversations with activists was a distinctive sense that the places for which they cared had agency, a “call” that pulled them into dialogue, relationships, and action with human and nonhuman others. This being-together-in-place, they find, speaks in a powerful way to the vitalities of coexistence: where humans and nonhumans are working to decolonize their relationships; where reciprocal guardianship is being stitched back together in new and unanticipated ways; and where a new kind of “place thinking” is emerging on the borders of colonial power.

A powerful tool for anyone in employment, no matter what their field, The Recognition Book examines the traits, behaviors, and skills fundamental to doing an excellent job and demonstrates how to shine in today's competitive corporate world. Packed with case studies, practical tools, techniques, hints, and tips, the book is a useful reference guide for all. This unique and engaging book is essential reading for anyone wanting to stand out from the crowd and become the model employee. Whether you work for a multi-national or small business, whether you have just started your career or you're a seasoned executive, this guide will help you develop and hone all the attributes that make you invaluable to your employer.

Indigenous Celebrity speaks to the possibilities, challenges, and consequences of popular forms of recognition, critically recasting the lens through which we understand Indigenous people’s entanglements with celebrity. It presents a wide range of essays that explore the theoretical, material, social, cultural, and political impacts of celebrity on and for Indigenous people. It questions and critiques the whitestream concept of celebrity and the very juxtaposition of “Indigenous” and “celebrity” and casts a critical lens on celebrity culture’s impact on Indigenous people. Indigenous people who willingly engage with celebrity culture, or are drawn up into it, enter into a complex terrain of social relations informed by layered dimensions of colonialism, racism, sexism, homophobia/transphobia, and classism. Yet this reductive framing of celebrity does not account for the ways that Indigenous people’s own worldviews inform Indigenous engagement with celebrity culture––or rather, popular social and cultural forms of recognition. Indigenous Celebrity reorients conversations on Indigenous celebrity towards understanding how Indigenous people draw from nation-specific processes of respect and recognition while at the same time navigating external assumptions and expectations. This collection examines the relationship of Indigenous people to the concept of celebrity in past, present, and ongoing contexts, identifying commonalities, tensions, and possibilities.