Too often there is the assumption in Native communities that we as indigenous women should defend a tribal nationalism that ignores sexism as part of our very survival as women as well as our liberation from colonization. In contrast, in this essay, I assert that race, tribal nation, and gender should be non-hierarchically linked as categories of analysis in order to understand the breadth of our oppression as well as the full potential of our liberation in the hope that one day we can belong as full members of our homes, communities, and tribal nations. Indeed, both indigenous women and men should develop a Native feminist consciousness based on the assumption that struggles for social autonomy will no longer include the denial of Native women’s gendered concerns and rights.

Race, Tribal Nation, and Gender: A Native Feminist Approach to Belonging

An argument for context‐driven intersectionality

Motivated by the humanitarian crisis along the US–Mexico border and the need for more integrative approaches to migrant death investigations, we employ both biological and cultural anthropology perspectives to provide insight into these deaths and the forensic identification process. We propose that structural vulnerabilities linked to ethnicity impact the success of identifying deceased migrants. Using forensic genetic data, we examine the relationships among identification status, case year, and ancestry, demonstrating how Native American and European ancestry proportions differ between identified and unidentified migrant fatalities, revealing an otherwise unrecognized identification bias. We find that Mexican migrants with more European ancestry are more often successfully identified in recent years. We attribute this bias in identification to the layers of structural vulnerability that uniquely affect indigenous Mexican migrants. By demonstrating the impact that social processes like structural violence can have on the relative success of forensic casework along the US–Mexico border, our work underscores the fact that forensic casework is itself a social process. Research undertaken with the intent to improve forensic identification protocols should consider social context, a factor that could significantly impact identification rates. This study shows the need for collaboration between forensic practitioners and those working closely with affected communities. [US–Mexico border, forensic anthropology, migration, admixture, DNA]

Temporal Patterns of Mexican Migrant Genetic Ancestry: Implications for Identification

This article traces and maps out Indigenous narratives of migration and their relationship to dominant narratives of Latino immigration. It considers the mythic dimensions of Latino immigrant stories and how they shape and silence particular narrative threads. Through a focus on two Yucatec Maya women’s immigration stories, this study pushes beyond an ethnicity approach to immigration. The rise of Indigenous migration and the establishment of thriving transnational Indigenous communities urges us to think through “indigeneity” as a category of analysis that disrupts the homogenizing tendencies to collapse racial and ethnic experiences within Mexican migration studies. In so doing, this article makes room for overlapping histories of Indigenous peoples in Los Angeles and underscores the ties between the settler colonial and colonial logics that underpin these histories.

Rewriting the Mexican immigrant narrative: Situating indigeneity in Maya women’s stories

The city of Los Angeles has the largest population of American Indians in the United States. In this city, the Indians are actively creating a pan-Indian subculture which accommodates their aboriginal history and reservation culture to the newer world of urban living. Athletic leagues, Christian churches, and other institutions Euro-American in character are focusing on their Indian membership and identity with such activities as social centers, annual fairs and yearly Christmas parties. Tradition-oriented dance clubs flourish.

The Migration and Adaptation of American Indians to Los Angeles.

COLONIAL IMAGES AND TALES SUPPORT A CULTURE IN OUR SOCIETY THAT sanctions violence against Native American women. (1) To decolonize our culture, ritual affirmations of Indian women that offer alternatives to debasing and stereotypical representations need to be woven into everyday life. This essay will examine an American Indian Holocaust exhibit that translated colonial representations of Indian women, discussed their history and roles, and used tribal spiritual practices as a means for Native women and others to heal themselves from the debilitating effects of colonialism. These cultural approaches emphasize the importance of translation and transculturation as powerful tools to heal from the American Indian Holocaust. They also underscore the need to use Native rather than Eurocentric philosophy and viewpoints to begin to move beyond colonial hierarchies that have supported a culture that condones violence against Indian women. What Is Translation? When Europeans set foot in the Americas, they began a process of translating the world from their own point of view as integral to imperialism and taking over the land, resources, and Indians' labor for their own uses (Pratt, 1992). They used travelers' tales and images to support colonial hierarchies, placing men above women, and whites above Indians (Pratt, 1992; Mignolo and Schiwy, 2000). Consider, for instance, the famous image drawn by Jan van der Straet, in which he portrays the "discovery of America" as a sexual encounter between a European man and a Native woman (McClintock, 1995). In the image, the explorer, Vespucci, stands erect before a naked, erotically alluring woman who lounges in a hammock. She leans toward him with an outreached hand, communicating sexual desire and surrender. Caught in his gaze, the Native woman is vulnerable and his sexual advances are assumed to be welcome. Vespucci will, of course, inseminate her and the land that she represents with European ideas. In this way, he will civilize the wilderness (Ibid.). By exuding his power as a white male over the savage Indian woman, this representation supports racial as well as gender hierarchies, encouraging domination and its related potential for violence. Furthermore, Eurocentric tales described Native Americans in racialized terms as polluted and dirty, which encouraged violence against Indian women. In California, for example, Indians were viewed as remarkably dirty, ugly, and dark-complexioned. Hilton Rowan Helper's 1855 novel, The Land of Gold." Reality, Versus Fiction, describes Indians as disgusting and dirty. He writes, "partially wrapped in filthy rags, with their persons unwashed, hair uncombed and swarming with vermin, they may be seen loitering about the kitchens and slaughter-houses waiting to seize upon and devour like hungry wolves such offal or garbage as may be thrown to them" (Almaguer, 1994:112). These Eurocentric imaginings contributed to the extermination of California Indians, who evoked such strong expressions of repulsion and contempt (Almaguer, 1994: Hurtado, 1988; Rawls, 1984). Whites saw them as so primitive that they were more like animals than human beings. William Perkins, a white miner, described California Indian women as naked, dwarfish creatures around four feet tall. with heavy thighs, skinny, long arms, and pendant breasts. This description of these women, similar to early travelers' narratives, is more mythic in character than one of flesh-and-blood human beings. Dame Shirley, a female observer of mining camp life, for example, compared Indian women to witches. She described them as very ugly and haggard (Hurtado, 1988: 174-175). This loss of humanity made Indian extinction and extermination very desirable. For example, in 1851 the California governor, Peter H. Burnett, assured the legislature that "... a war of extermination will continue to be waged between the two races until the Indian race becomes extinct" (Almaguer, 1994: 121). …

Healing, Violence, and Native American Women

This paper analyzes and reflects on the deep transformations currently suffered by indigenous communities under the neoliberal globalization regime, as well as the way in which indigenous people articulate as subjects of law under this context in different regions of Mexico, Guatemala and the United States (including the transnational experiences of indigenous migrants between these countries).

/pdf/cruces-de-fronteras-identidades-indigenas-genero-y-justicia-2ic0ihcuzv.pdf

Cruces de fronteras, identidades indígenas, género y justicia en las Américas

Este articulo analiza la resistencia del movimiento nativoamericano a reconocer y enfrentar el problema del sexismo al interior de las propias comunidades indigenas, y plantea la importancia de apoyar y desarrollar una agenda feminista nativa, como parte de las estrategias de descolonizacion de los pueblos originarios en Estados Unidos La autora senala que, con mucha frecuencia, en las comunidades nativas se da por sentado que las mujeres indigenas deben defender un nacionalismo tribal que haga caso omiso del sexismo en aras de la sobrevivencia como mujeres y de la liberacion de los pueblos originarios ante el colonialismo Por el contrario, en este ensayo se afirma que las categorias de analisis raza, nacion tribal y genero deben ligarse de manera no jerarquizada con el fin de abarcar la extension de la opresion de las mujeres indigenas

/pdf/nacionalismo-tribal-y-sexismo-reflexiones-desde-las-mujeres-ap5cfrycj6.pdf

Nacionalismo tribal y sexismo Reflexiones desde las mujeres nativo-americanas de Estados Unidos

Este articulo reune una serie de reflexiones colectivas sobre las profundas transformaciones que los patrones de globalizacion neoliberal estan causando en las comunidades indigenas y la manera en que los pueblos indigenas se estan posicionando dentro de estos nuevos contextos como sujetos de derechos. Uno de los objetivos del proyecto colectivo que dio origen a este articulo fue el de reflejar de forma comparativa las experiencias indigenas en distintas regiones de Mexico, Guatemala y los Estados Unidos, incluyendo la vivencia transnacional de los migrantes indigenas en estos paises. Nuestro enfoque se centra en la manera en que los pueblos indigenas luchan por sus derechos politicos, sociales y economicos, sus formas de autonomia y un mejor acceso a la justicia dentro de los cambios producidos por la globalizacion economica y legal. Nos interesan particularmente las maneras diferenciadas en que los hombres y mujeres experimentan estas luchas y la forma en que las normas y dinamicas de genero pueden estar cambiando a raiz de la organizacion y la migracion. El articulo presenta una serie de reflexiones a partir de la consideracion comparada de las distintas experiencias de investigacion de los autores dentro de regiones indigenas en las Americas y surgiere una agenda para investigacion colaborativa

Remapping Gender, Justice, and Rights in the Indigenous Americas: Toward a Comparative Analysis and Collaborative Methodology

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Healing, Violence, and Native American Women

Cruces de fronteras, identidades indígenas, género y justicia en las Américas

Nacionalismo tribal y sexismo Reflexiones desde las mujeres nativo-americanas de Estados Unidos

Remapping Gender, Justice, and Rights in the Indigenous Americas: Toward a Comparative Analysis and Collaborative Methodology