The Lives and Work of Beatrice Medicine and Vine Deloria Jr.

In this article, we offer a tribute to the memories of Dr. Beatrice Medicine and Dr. Vine Deloria Jr., two of the most revered and celebrated Indigenous educators. We describe the legacy these scholars leave as one that calls on Indigenous communities to survive by both fighting against ongoing colonization and pursuing individual and communal well-being. We respond to reflections offered by Troy Richardson, Donna Deyhle, and Teresa McCarty in this issue. Medicine's and Deloria's scholarship and leadership remind us about the importance of recognizing the wisdom of elders, of developing research that serves a community purpose, and of working toward the self-education of Indigenous peoples through claiming power and sovereignty.     

Redefining the Ojibwe Classroom: Indigenous Language Programs within Large Research Universities

Indigenous languages are powerful symbols of self-determination and sovereignty for tribal communities in the United States, and many community-based programs have been developed to support and maintain them. The successes of these programs, however, have been difficult to replicate at large research institutions. This article examines the issues of incorporating Indigenous languages into the university system by focusing on a series of language events developed as part of the Ojibwe language program at Michigan State University. These language events demonstrate a way for communities to participate in and maintain control of Indigenous language programs despite their location in nontribal educational institutions.     

Racism within the Canadian university: Indigenous students’ experiences

This article extends the investigation and understanding of the impact that everyday racism/microaggressions can have on the academic experience of Indigenous students by examining the racial climate of a major Canadian university to learn about the nature of anti-Indigenous racism. The data from seventeen interviews with students at McMaster University provide a deeper understanding of how Indigenous students perceive and experience racism within the university environment – including levels, impacts and coping mechanisms – and highlight the potential for racism to have a continuing impact on equality and access to education for Indigenous peoples. Subtle, modern racism is playing an active role in the daily lives of Indigenous university students, affecting both their academic and personal success. Despite increasing levels of successful degree completion and the creation of strong support systems, Indigenous students are consistently faced with barriers, including interpersonal discrimination, frustration with the university system and feelings of isolation.     

Health ethics and Indigenous ethnocide

In colonial societies such as Canada the implications of colonialism and ethnocide (or cultural genocide) for ethical decision‐making are ill‐understood yet have profound implications in health ethics and other spheres. They combine to shape racism in health care in ways, sometimes obvious, more often subtle, that are inadequately understood and often wholly unnoticed. Along with overt experiences of interpersonal racism, Indigenous people with health care needs are confronted by systemic racism in the shaping of institutional structures, hospital policies and in resource allocation decisions. Above all, racism is a function of state law – of the unilateral imposition of the settler society law on Indigenous communities. Indeed, the laws, including health laws, are social determinants of the ill‐health of Indigenous peoples. This article describes the problem of Indigenous ethnocide and explores its ethical implications. It thereby problematizes the role of law in health ethics.     

Resituating the Place of Educational Discourse in Anthropology

This critical essay examines the place of educational discourse in contemporary anthropology. I address the growing influence of "cultural studies" frameworks in anthropology—especially in research on popular culture, media, and identity—and the corresponding neglect of specifically educational discourses and practices, in and out of schools. To illustrate, I briefly examine recent research by four noted cultural anthropologists who mention the effects of schools at their field sites but pay insufficient attention to complex educational discourses and practices. Then I address the reasons why most contemporary anthropologists outside the subfield of "anthropology of education" ignore or downplay the role of modern schools in structuring identities and power relations, both locally and globally. I end with a programmatic synthesis: to recognize and account for the continuing power of schools in most contemporary ethnographic sites, even as we broaden our vision of "education" and extend our analytic tools well beyond schools. This resituating of educational discourse in anthropology might accomplish two important things. First, it could arrest the trend toward subfield specialization and provide a more unifying research program. Second, it would promote anthropology's renewed engagement with some of the most pressing problems of democracy and public policy, fostering an organic link between our multiple roles as teachers, researchers, and institutional actors, [education, identity, cultural studies, ethnographyJ     

The language of everyday racism and microaggression in the workplace: Palestinian professionals in Israel

Based on interviews with Palestinian professionals in Jewish organizations in Israel, this article discloses a distinctive practice of ‘everyday racism’ and microaggression – a language of everyday racism. This ‘language of everyday racism’ refers to Hebrew words and expressions that are routinely used by Jews in their mundane conversations and that include the word ‘Arab’ when describing a deficiency or defect, some sort of unsightliness, filth, or general negativity (as in the expression ‘You're dressed like an Arab woman’). This article not only describes the language of everyday racism as a specific form of everyday racism and microaggression (national microaggression), it also illustrates how this language activates the Palestinian professionals in a reflexive manner. The discussion section describes how the internal dialectic between structure and agency is critical to understanding the language of everyday racism, which in turn acts as a mechanism of the inequality that underlies face-to-face interactions.     

Critical realism,agency and sickle cell: case studies of young people with sickle cell disorder at school

Critical realism suggests that historical structures may operate as underlying generative mechanisms but not always be activated. This explains the near-absence of references to racism by black students with sickle cell disorder (SCD). Through case studies we show how latent mechanisms are not activated, and how social actors come to develop corporate agency. Themes discussed include: wider/historical racisms (carers' own experiences of overt racism at school); conscious actions (moving away from a school where racism was experienced); awareness of anticipatory retaliation (multiculturalism as a form of societal inoculation against accusations of racism); naming racism as an emergent strategy (when communal discussions enable multiple negative experiences to be framed and named as racism); and ‘passing’ (not ostensibly experiencing racism if one is sufficiently light-skinned). Critical realism suggests how racism may be structuring the experiences of students with SCD at school even in the absence of specific accounts by young people.     

Introduction: Expanding the Discourse on "Race"

In response to Mukhopadhyay and Moses's call for biological and cultural anthropologists to reestablish a dialogue on race, anthropologists from the four major subfields join colleagues from two allied disciplines to address the possible ways in which the anthropological discourse on race can become more holistic and amenable to the urgent needs and interests of the public. This essay offers an overview of the current resurgence of race-focused scholarship in anthropology, as well as a framework for an intertextual reading of the articles featured in this theme forum. Anthropologists' current conversation on race and racism is built on a rich legacy, elements of which are still being uncovered in gender- and racecognizant explorations of the discipline's past Despite the considerable hiatus since the last major juncture of race-centered debate and research, that legacy has recently inspired a promising upsurge of critical analysis which, if mobilized effectively, may contribute to the subversion of the often subtle cultural and structural logics of contemporary racism, as well as clear the ground for a new culture for multiracial democracy. Toward this end, anthropologists and others interested in using anthropological tools must cultivate more richly nuanced analyses and intervention strategies informed by insights emerging from the cross-fertilization of ideas from the various subfields along with such fields as human genetics and ethnic studies. Anthropology's unique role in interrogating, theorizing, and potentially disrupting the dynamics of racism may be dependent on understanding the conceptual and methodological significance of strategic intradisciplinary and interdisciplinary interfaces.     

Building a Research Agenda for Indigenous Epistemologies and Education

One emergent issue in relation to research on Indigenous epistemologies and education concerns the extent to which Indigenous epistemologies lead to new kinds of educational experiences and outcomes and pose new research questions. This commentary responds to the sense of limits and possibilities for Indigenous education that are raised by the research in this theme issue, and suggests that there are indeed new questions to be asked and answered through research.     

Focus: Preventive Medicine: Race,Racism, and the Policy of 21st Century Medicine

This perspective describes three new policies passed at the November 2020 Special Meeting of the American Medical Association House of Delegates. These policies (1) denounce racism as a public health threat; (2) call for the elimination of race as a proxy for ancestry, genetics, and biology in medical education, research, and clinical practice; and (3) decry racial essentialism in medicine. We also explore the social and institutional context leading to the passage of these policies, which speak directly to the harmful legacy of racism in America, and its insidious impact on the healthcare system.     

The persistence of race: continuity and change in Germany from the Wilhelmine empire to National Socialism

This article examines Greek-Cypriot teachers' constructions of Turkish-speaking children's identities in the Greek-Cypriot educational system. Drawing on interviews and classroom observations from a two-year ethnographic study conducted in three primary schools in the Republic of Cyprus, the author explores how Turkish-speaking children enrolled in these schools are racialized, ethnicized and classed within the dominant discourse of Greek-Cypriot teachers. The article discusses how the homogenized perceptions expressed by the majority of participating teachers in this study are illustrative of structural racism that reinforces these constructions in teaching practices. Yet, at the same time, resistance is present in the discourse and practice of a few teachers; this resistance is expressed through a counter-positioning of the ‘normal/ized’ identities of Turkish-speaking children. The author argues that without structural transformation, the fact and practice of racism/nationalism/classism will go unaltered in schools.     

Learning to Be an Anthropologist and Remaining "Native."

Learning to Be an Anthropologist and Remaining "Native." Beatrice Medicine with Sue-Ellen Jacobs, ed. Champaign: University of Illinois Press, 2001. 371 pp.     

"Ma'iingan Is Just a Misspelling of the Word Wolf": A Case for Teaching Culture through Language

Framed by the English language and positioned as a distinct subject, Ojibwe culture and language are often appreciated by students rather than taught for a deeper understanding or fluency, or used as the language of instruction in tribal schools. Ojibwe culture and language have been "added on" to existing school curriculum, an approach that changes the meaning of culture. In this article I critique the add-on approach and propose that teaching through the Indigenous language (immersion) supports cultural and language revitalization in a more fundamental way.     

Tribal Languages and the Challenges of Revitalization

Although school- and university-based language programs can help strengthen threatened Indigenous languages, language revitalization at its heart involves reestablishing traditional functions of language use in the context of everyday speaker interactions. The inherent dynamics of Native oral language traditions suggest the limitations of institutions in supporting critical language learning activities that are the key to successful language renewal efforts.     

Critical ontologies: rethinking relations to other-than-humans from the Bolivian Andes

Drawing from fieldwork and archival research carried out in Bolivia between 2010 and 2017, this article undertakes a rethinking of Indigenous ontologies in light of Bolivian interlocutors’ efforts to navigate deeply precarious ties to named places and saints. Attention to such instabilities challenges romantic accounts of ontology that presume a stable domain of materiality or religiosity outside of practice. During fieldwork in central Bolivia, I learned about the ways that Quechua farmers negotiated the relational and ecological effects of a divisive history of indentured labour and sexual violence through acts of devotion including paraman purina (‘walking for rain’), feasting, flute-play, dance, and chapel prayer each February for the Patron Saint La Virgen de la Candelaria, named places, and the Pachamama. These practices sought to rebuild ties to named places that were interrupted by the forbidding of offerings by the prior hacienda master and reshaped by state projects of Indigenous revivalism. These devotional practices, and participants’ narrations of them, offer insight into the political workings of Indigenous ontologies in twenty-first-century Bolivia. I propose critical ontologies as a scholarly lens that insists upon placing relations with other-than-humans within broader fields of legal and political contestation over rights, nature, and Indigeneity.     

Factors Influencing the Health Behaviour of Indigenous Australians: Perspectives from Support People

Disparities between the health of Indigenous and non-Indigenous populations continue to be prevalent within Australia. Research suggests that Indigenous people participate in health risk behaviour more often than their non-Indigenous counterparts, and that such behaviour has a substantial impact on health outcomes. Although this would indicate that reducing health risk behaviour may have positive effects on health outcomes, the factors that influence Indigenous health behaviour are still poorly understood. This study aimed to interview people who support Indigenous groups to gain an understanding of their views on the factors influencing health behaviour within Indigenous groups in Western Australia. Twenty nine people participated in the study. The emergent themes were mapped against the social ecological model. The results indicated that: (1) culture, social networks, history, racism, socioeconomic disadvantage, and the psychological distress associated with some of these factors interact to affect health behaviour in a complex manner; (2) the desire to retain cultural identity and distinctiveness may have both positive and negative influence on health risk behaviour; (3) strong social connections to family and kin that is intensified by cultural obligations, appears to affirm and disrupt positive health behaviour; (4) the separation between Indigenous and non-Indigenous social connection/networks that appeared to be fostered by marginalisation and racism may influence the effect of social networks on health behaviour; and (5) communication between Indigenous and non-Indigenous people may be interrupted by distrust between the groups, which reduces the influence of some non-Indigenous sources on the health behaviour of Indigenous people.     

Indigenous Knowledge Systems and Alaska Native Ways of Knowing

Drawing on experiences across Fourth World contexts, with an emphasis on the Alaska context, this article seeks to extend our understandings of the learning processes within and at the intersection of diverse worldviews and knowledge systems. We outline the rationale for a comprehensive program of educational initiatives closely articulated with the emergence of a new generation of Indigenous scholars who seek to move the role of Indigenous knowledge and learning from the margins to the center of educational research, thereby confronting some of the most intractable and salient educational issues of our times.     

Project Prakash: Challenging the critical period: Association of Research in Vision and Ophthalmology National Meeting

Project Prakash is an organization that reverses congenital blindness in children and adolescents in rural India with the hypothesis that these children will be able to recover some of their vision even though their visual system did not develop normally. This hypothesis challenges the scientific dogma established by the Nobel-prize winning research of Hubel and Wiesel that the brain cannot adapt to visual input after being completely deprived of vision during the critical first few months and years of life. Dr. Pawan Sinha presented his work at the largest and most respected ophthalmological research meeting, the Association for Research in Vision and Ophthalmology (ARVO), in Fort Lauderdale, Florida, on May 4, 2011.     

The intergenerational transmission of Australian Indigenous languages: why language maintenance programmes should be family-focused

By 2050, the majority of Australia’s surviving Indigenous languages are likely to become extinct. The intergenerational transmission of languages in which children acquire languages from their parents and grandparents is a key mechanism for reversing language shift, but many Australian children whose parents speak an Indigenous language do not speak that language. Using a unique, national survey of Australian Indigenous children, I identify factors associated with the successful intergenerational transmission of Indigenous languages within Aboriginal and Torres Strait Islander families. Results highlight the importance of parents’ language use. Although community-level characteristics account for some of the variance in successful language transmission, parents who use Indigenous languages at home, speak them as well as they speak English, and do not also speak a creole language are more likely to pass those languages onto their children.