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  1. Teaching Native American Music with Story for Multicultural Ends.Andrea Boyea - forthcoming - Philosophy of Music Education Review.
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  2. Seeing and Inviting Participation in Autistic Interactions.Hanne De Jaegher - forthcoming - Transcultural Psychiatry.
    What does it take to see how autistic people participate in social interactions? And what does it take to support and invite more participation? Western medicine and cognitive science tend to think of autism mainly in terms of social and communicative deficits. But research shows that autistic people can interact with a skill and sophistication that are hard to see when starting from a deficit idea. Research also shows that not only autistic people, but also their non-autistic interaction partners can (...)
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  3. ""On" Americanizing" the American Indian.Horace M. Kallen - forthcoming - Social Research.
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  4. Postcolonial and Decolonial Feminisms.Elena Ruíz - forthcoming - In The Oxford Handbook of Feminist Philosophy.
    In recent years postcolonial and decolonial feminisms have become increasingly salient in philosophy, yet they are often deployed as conceptual stand-ins for generalized feminist critiques of eurocentrism (without reference to the material contexts anti-colonial feminisms emanate from), or as a platform to re-center internal debates between dominant European theories/ists under the guise of being conceptually ‘decolonized’. By contrast, this article focuses on the specific contexts, issues and lifeworld concerns that ground anti-colonial feminisms and provides a brief survey of the literature. (...)
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  5. Authored Animals: Creature Tropes in Native American Fiction.Gerald Vizenor - forthcoming - Social Research.
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  6. Epistemic Oppression, Resistance, and Resurgence.Nora Berenstain, Kristie Dotson, Julieta Paredes, Elena Ruíz & Noenoe K. Silva - 2021 - Contemporary Political Theory:1-32.
    Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...)
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  7. Including the Iroquois Great Law of Peace in Introduction to Political Philosophy.Christopher Buckman - 2021 - Teaching Philosophy 44 (1):1-10.
    Introductory courses in political philosophy would benefit from the incorporation of material on the Iroquois Great Law of Peace, including the story of the foundation of the Haudenosaunee Confederacy. Classroom study of this tradition will serve several purposes: introducing a valuable account of political phenomena such as negotiation, consensus, veto, and rational communication; contributing to the diversity of syllabi; tracing the influence of Iroquois law on Western political institutions; and comparing the Haudenosaunee story to early modern social contract theory, especially (...)
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  8. Entre outras oniromancias: dos gregos aos ameríndios.Gustavo Ruiz da Silva - 2020 - Paralaxe 1 (7):85-97.
    This article intends to navigate through three distinctive paths. The first of them being Ancient Greece, through Artemidorus, especially from his absorption by Foucault; The second being Ancient Rome, as worked by Paul Veyne in the Constantine’s analyses; and the third path is constituted from a series of ethnographic reports about the South American Amerindian communities. This theoretical trail will be taken to show other analytical possibilities for what is understoodas oneiromancy, that is, the analysis of dreams, that was not (...)
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  9. Book Review: Indigenizing Philosophy Through the Land: A Trickster Methodology for Decolonizing Environmental Ethics and Indigenous Futures by Brian Burkhart. [REVIEW]Joseph Len Miller - 2020 - APA Newsletter on Native American and Indigenous Philosophy 19 (2):7-11.
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  10. Decolonizing the Demarcation of the Ethical.Joseph Len Miller - 2020 - Philosophical Studies 177 (2):337-352.
    The question of what distinguishes moral problems from other problems is important to the study of the evolution and functioning of morality. Many researchers concerned with this topic have assumed, either implicitly or explicitly, that all moral problems are problems of cooperation. This assumption offers a response to the moral demarcation problem by identifying a necessary condition of moral problems. Characterizing moral problems as problems of cooperation is a popular response to this issue – especially among researchers empirically studying the (...)
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  11. The Gods of Indian Country: Religion and the Struggle for the American West. By Jennifer Graber. Pp. Xxiv, 282, NY, Oxford University Press, 2018, £23.49. [REVIEW]Peter Admirand - 2019 - Heythrop Journal 60 (6):931-932.
  12. Entrevista: Casal Clastres, com Renato Sztutman.Gustavo Ruiz da Silva - 2019 - Alabastro 1 (12):6-15.
    Esta entrevista feita com Renato Sztutman, professor-doutor do Departamento de Antropologia Social da Universidade de São Paulo, circunda essencialmente a reflexão de Pierre Clastres, etnólogo francês que desenvolveu pesquisas acerca do pensamento político dos povos ameríndios da América do Sul. Passar-se-á por outros autores a isto relacionados, como a esposa, também antropóloga, do escritor supracitado e filósofos europeus que ajudaram a edificar a análise das sociedades contra-o-Estado.
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  13. The Gift of Kwe: A Present of Radical Resurgence. [REVIEW]Court Lewis - 2019 - The Acorn 19 (1):64-66.
    Kobade teaches that we must recognize all individuals as links in a familial/community chain from ancestors, to the present, and to future generations. With the recognition of kobade, individuals are then called to develop kwe—knowledge of one’s self that is theoretically anchored to and generated through one’s particular ancestral and lived experience. Kwe is a deep personal knowledge that is produced by combining the past with the present through everyday actions. It creates an attitude and process of engagement with the (...)
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  14. Etemeyaske Vpokat (Living Together Peacefully): How the Muscogee Concept of Harmony Can Provide a Structure to Morality.Joseph Len Miller - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York, USA: Routledge. pp. 81-101.
    Drawing primarily from the cultural traditions and beliefs of the Muscogee peoples, I will provide an account of how harmony can play a foundational role in providing a structure to morality. In the process of providing this account, I will begin (§2) by defining two key Muscogee concepts: ‘energy’ (§2.1) and ‘harmony’ (§2.2). I will also explain how the relationship between these two concepts can provide a structure for morality. Then I will explain the conditions that make promoting harmony a (...)
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  15. The Structure of Dispossession in Settler México.Elena Ruíz - 2019 - Journal of World Philosophies 1 (4):121-155.
  16. American Indian Thought: Philosophical Essays Ed. By Anne Waters. [REVIEW]Joshua Hall - 2018 - Transactions of the Charles S. Peirce Society 54 (2):280-293.
    American Indian Thought is a contemporary collection of twenty-two essays written by Indigenous persons with Western philosophical training, all attempting to formulate, and/or contribute to a sub-discipline of, a Native American Philosophy. The contributors come from diverse tribal, educational, philosophical, methodological, etc., backgrounds, and there is some tension among aspects of the collection, but what is more striking is the harmony and the singularity of the collection’s intent. Part of this singularity may derive from the solidarity among its authors. In (...)
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  17. On What There 'Is': Aristotle and the Aztecs on Being and Existence.Lynn Sebastian Purcell - 2018 - APA Newsletter on Hispanic/Latino Issues in Philosophy 18 (1):11-23.
    A curious feature of Aztec philosophy is that the basic metaphysical question of the “Western” tradition cannot be formulated in their language, in Nahuatl. This did not, however, prevent the Aztecs from developing an account of 'reality', or whatever it is that might exist. The article is the first of its kind to compare the work of Aristotle on ousia (being) and the Aztecs on teotl and ometeotl. Through this analysis, it suggests that both of the Nahuatl terms are fundamental (...)
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  18. Indigenous Food Sovereignty, Renewal and U.S. Settler Colonialism.Kyle Powys Whyte - 2016 - In Mary C. Rawlinson & Caleb Ward (eds.), The Routledge Handbook of Food Ethics. London: Routledge. pp. 354-365.
    Indigenous peoples often embrace different versions of the concept of food sovereignty. Yet some of these concepts are seemingly based on impossible ideals of food self-sufficiency. I will suggest in this essay that for at least some North American Indigenous peoples, food sovereignty movements are not based on such ideals, even though they invoke concepts of cultural revitalization and political sovereignty. Instead, food sovereignty is a strategy of Indigenous resurgence that negotiates structures of settler colonialism that erase the ecological value (...)
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  19. Tribal Water Rights: Exploring Dam Construction in Indian Country.Jerilyn Church, Chinyere O. Ekechi, Aila Hoss & Anika Jade Larson - 2015 - Journal of Law, Medicine and Ethics 43 (S1):60-63.
    The environment, particularly, land and water, play a powerful role in sustaining and supporting American Indian and Alaska Native communities in the United States. Not only is water essential to life and considered — by some Tribes — a sacred food in and of itself, but environmental water resources are necessary to maintain habitat for hunting and fishing. Many American Indian and Alaska Native communities incorporate locally caught traditional subsistence foods into their diets, and the loss of access to subsistence (...)
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  20. Ethics and Community Involvement in Syntheses Concerning American Indian, Alaska Native, or Native Hawaiian Health: A Systematic Review.Matthew O. Gribble & Deana M. Around Him - 2014 - Ajob Empirical Bioethics 5 (2):1-24.
  21. Variation in Height and Bmi of Adult Indians.Suparna Som, Stanley Ulijaszek, Manoranjan Pal, Susmita Bharati & Premananda Bharati - 2014 - Journal of Biosocial Science 46 (1):47-65.
    SummaryIt is well known that height and weight are interrelated, and that both are related to socioeconomic variables. The objective of this study was to assess the effect of socioeconomic variables on the heights and weights of different groups of people, formed according to different levels of heights and weights, and to see whether there are sex differences in the variations in heights and weights. Data for adults aged 15–49 years were taken from the India National Family Health Survey-3 and (...)
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  22. We Are Still Here: A Photographic History of the American Indian Movement.Dick Bancroft, Laura Waterman Wittstock & Rigoberto Menchu Tum - 2013 - Borealis Books.
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  23. Shadow Nations: Tribal Sovereignty and the Limits of Legal Pluralism.Bruce Duthu - 2013 - Oup Usa.
    In order to counter the steady erosion of tribal powers of self-government, this book argues for redirecting the trajectory of tribal-federal relations to better reflect the formative ethos of legal pluralism that operated in the nation's earliest years.
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  24. A Compass for Valuation: Peircean Realism in Alain Locke's Functional Theory of Value.Greg Moses - 2013 - Journal of Speculative Philosophy 27 (4):402-424.
    When Alain Locke developed a philosophy of valuation that he termed “functional relativism,” he contrasted his position to “value realism,” apparently because he wanted to keep valuations free from being bound to status quo existence. This article considers Locke's philosophy of valuation in relation to the “realism” of Charles S. Peirce in order to show that there is an approach to realism that answers to requirements of dynamic, evolutionary growth and creativity. The argument begins by placing Locke's cardinal values onto (...)
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  25. Commentary:“Growing Up Indian”: Childhood and the Survival of Nations.Anthony Fc Wallace - 2013 - Ethos: Journal of the Society for Psychological Anthropology 41 (4):337-340.
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  26. Ancient Traditions, Modern Constructions: Innovation, Continuity, and Spirituality on the Powwow Trail.Kelley Dennis F. - 2012 - Journal for the Study of Religions and Ideologies 11 (33):107-136.
    In contemporary Indian Country, the majority of people who identify as “Indian” fall into the “urban” category: away from traditional lands and communities, in cities and towns wherein the opportunities to live one’s identity as Native can be restricted, and even more so for American Indian religious practice and activity. This article will explore a possible theoretical model for discussing the religious nature of urban Indians, using aspects of the contemporary powwow as exemplary, and suggest ways in which the discourse (...)
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  27. New Social Learning From Two Spirit Native Americans. Mayo & Mala Sheppard - 2012 - Journal of Social Studies Research 36 (3):263-282.
    In this article, the authors highlight connections between research on Two Spirit Native Americans and standard social studies curriculum. Two Spirit is a Pan-Indian term describing Native Americans who believe they embody both masculine and feminine characteristics/traits in one physical body. Findingsfrom this research expand the field's conception of multiple perspectives and diversity, while creating opportunities for nuanced understandings of genderexpression and gender that go beyond the male/female dichotomy currently accepted as the norm. The authors utilize historical research and a (...)
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  28. Between Native American and Continental Philosophy: A Comparative Approach to Narrative and the Emergence of Responsible Selves.Troy Richardson - 2012 - Educational Philosophy and Theory 44 (6):663-674.
    This essay explores some of the affinities between current theories of North American Indigenous trickster narratives and continental philosophy where they are both concerned with the question of responsibility in subject formations. Taking up the work of Judith Butler, Franz Kafka and Gerald Vizenor, the author works to show how both continental and Indigenous intellectual traditions work against any assumed stability for the ‘I’ in the narration of the self, yet toward responsible relationality. Such affinities, however, emerge from differing socio‐cultural (...)
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  29. Why Have You Come Here? The Jesuits and the First Evangelization of Native America. By Nicholas P. Cushner.Thomas M. McCoog - 2011 - Heythrop Journal 52 (5):903-904.
  30. Unmaking History: Seth's Europe's Indians.Mindy Peden - 2011 - Theory and Event 14 (3).
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  31. Uncomfortable Comparisons: The Canadian Truth And Reconciliation Commission In International Context.Matt James - 2010 - Les ateliers de l'éthique/The Ethics Forum 5 (2):23-35.
    The Canadian Truth and Reconciliation Commission on Indian Residential Schools is a novel foray into a genre previously associated with so-called “transitional” democracies from the post- Communist world and the global South. This basic fact notwithstanding, a systematic comparison with the broader universe of truth commission-hosting countries reveals that the circumstances surrounding the Canadian TRC are not entirely novel. This article develops this argument by distilling from the transitional justice literature several bases of comparison designed to explain how a truth (...)
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  32. The Dance of Person and Place: One Interpretation of American Indian Philosophy.Thomas M. Norton-Smith - 2010 - State University of New York Press.
    Common themes in American Indian philosophy -- First introductions -- Common themes : a first look -- Constructing an actual American Indian world -- NelsonGoodman's constructivism -- Setting the stage -- Fact, fiction, and feeders -- Ontological pluralism -- True versions and well-made worlds -- Nonlinguistic versions and the advancement of understanding -- True versions and cultural bias -- Constructive realism : variations on a theme by Goodman -- True versions and cultural bias -- An American Indian well-made actual world (...)
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  33. The Ethics Of Reconciling: Learning From Canada’s Truth And Reconciliation Commission.Emily Snyder - 2010 - Les ateliers de l'éthique/The Ethics Forum 5 (2):36-48.
    In 2008, the Truth and Reconciliation Commission of Canada (TRC) was initiated to address the historical and contemporary injustices and impacts of Indian Residential Schools. Of the many goals of the TRC, I focus on reconciliation and how the TRC aims to promote this through public education and engagement. To explore this, I consider two questions: 1) who does the TRC include in the process of reconciliation? And 2) how might I, as someone who is not Indigenous (specifically, as someone (...)
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  34. Survey Article: The Justification of Minority Language Rights.Alan Patten - 2009 - Journal of Political Philosophy 17 (1):102-128.
  35. Scientific Discourse in the Academy: A Case Study of an American Indian Undergraduate.Carol B. Brandt - 2008 - Science Education 92 (5):825-847.
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  36. ‘Killing’ the True Story of First Nations: The Ethics of Constructing a Culture Apart.Romayne Smith Fullerton & Maggie Jones Patterson - 2008 - Journal of Mass Media Ethics 23 (3):201 – 218.
    Cases taken from the coverage of Canadian/Ipperwash and American/Makah disputes over tribal land and sea claims point up that subtle but entrenched racist assumptions, conclusions, and myths of native culture persist despite attempts by newsrooms to be more culturally sensitive. Traditional journalism standards of practice and ethical approaches must be expanded to consider more of the subtleties of media's problematic representations of aboriginal peoples—as a culture, a culture apart, and a cultural construct. The ethics of continental philosopher Emmanuel Levinas, the (...)
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  37. Colonialism.Margaret Kohn - 2008 - Stanford Encyclopedia of Philosophy.
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  38. Native American Worldview and the Discourse on Disability.Lavonna Lovern - 2008 - Essays in Philosophy 9 (1):14.
    This paper argues that discussions of disability must include the same diversity in worldview as is reflected in the client population. Speaking from the perspective of Native American ontology and epistemology, the author argues that those who are considered by the dominant society as disabled might well find themselves subjugated and oppressed by that definition. The differences between a Native American worldview and that of the dominant culture is addressed. The case is made that if diversity in worldview and voice (...)
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  39. Social Splinters and Cross-Cultural Leanings: A Cartographic Method for Examining Environmental Ethics. [REVIEW]David Lulka - 2008 - Journal of Agricultural and Environmental Ethics 21 (3):275-296.
    This paper combines the interests of geography, anthropology, and philosophy in order to examine the factors that affect environmental ethics. In particular, this paper examines some of the geographical variables that impact tribal attitudes toward bison in the contemporary world. These factors influence the position of bison within the environmental and agricultural landscape. An emphasis is placed upon networks, places, and movement in order to show how these variables redefine what is acceptable and ethical with regard to relations with nonhuman (...)
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  40. Considering Repatriation Legislation as an Option : The National Museum of the American Indian Act (Nmaia) & the Native American Graves Protection and Repatriation Act (Nagpra).C. Timothy McKeown - 2008 - In Mille Gabriel & Jens Dahl (eds.), Utimut: Past Heritage - Future Partnerships, Discussions on Repatriation in the 21st Century /Mille Gabriel & Jens Dahl, Editors. International Work Group for Indigenous Affairs and Greenland National Museum & Archives.
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  41. Book Of Nature: Comparing Few Keplerian And Tribal Perspectives.Sonajharia Minz - 2008 - In Kuruvila Pandikattu (ed.), Dancing to Diversity: Science-Religion Dialogue in India. Serials Publications. pp. 87.
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  42. Sobriety and its Cultural Politics: An Ethnographer's Perspective on “Culturally Appropriate” Addiction Services in Native North America.Erica Prussing - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (3):354-375.
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  43. Negotiating Nature: Colonial Geographies and Environmental Politics in the Pacific Northwest.David A. Rossiter - 2008 - Ethics, Place and Environment 11 (2):113 – 128.
    Noting tension between environmental and aboriginal politics in the Pacific Northwest of North America, this paper explores the historical-geographic constitution of both the Great Bear Rainforest conflict in British Columbia and the Makah whaling conflict in Washington State. By highlighting the uneven production of territoriality between each jurisdiction and tracing these differences though the historical-geographic imaginations of environmental activists and writers of letters to editors of metropolitan newspapers, the paper argues that situated geographies of colonialism inform interactions between environmental and (...)
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  44. Blood Quantum Land Laws and the Race Versus Political Identity Dilemma.Rose Cuison Villazor - 2008 - California Law Review 96:801-838.
    Modern equal protection doctrine treats laws that make distinctions on the basis of indigeneity defined on blood quantum terms along a racial versus political paradigm. This dichotomy may be traced to Morton v. Mancari and, more recently, to Rice v. Cayetano. In Mancari, the Supreme Court held that laws that privilege members of American Indian tribes do not constitute racial discrimination because the preferences have a political purpose - to further the right of self-government of federally recognized American Indian tribes. (...)
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  45. American Indian Indigenous Pedagogy.Paula Gunn Allen - 2007 - In Sharan B. Merriam (ed.), Non-Western Perspectives on Learning and Knowing. Krieger Pub. Co..
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  46. History and Prehistory of the Prague Native Jan Patoka-Archivs.Ivan Chvatík - 2007 - Studia Phaenomenologica 7:163-189.
    This paper presents a short biography of Jan Patočka, as well as biographical data of the author in connection to the life and work of Jan Patočka. The paper describes Patočka’s academic activity at Charles University between 1968 and 1972, how he continued by giving private underground seminars in the dark years of 1972 to 1976, and how his engagement culminated in the dissident movement Charter 77. The author explains how the unofficial underground Patočka Archive was established on the very (...)
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  47. How It Is: The Native American Philosophy of V. F. Cordova.V. F. Cordova - 2007 - University of Arizona Press.
    Arranges the work of Viola Cordova, presenting her understanding and interpretation of the interactions between people and nature.
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  48. Marking the Land: Jim Dow in North Dakota.Jim Dow & Laurel Reuter - 2007 - Center for American Places.
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  49. On the Cosmic Order of Modern Physics and the Conceptual World of the American Indian.Phillip H. Duran - 2007 - World Futures 63 (1):1 – 27.
    Indigenous peoples have for millennia observed and lived in deference to the same universe as scientists who meticulously record and measure information, but their deep knowledge of the natural world remains unacknowledged by the greater society. This article relates some of that knowledge to physics concepts, particularly relativity and quantum theory, as an initial step toward conveying certain realities of the American Indian world into a Western scientific context such that their meaning is not lost. Modern physics has not only (...)
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  50. Self-Determination Versus the Determination of Self: A Critical Reading of the Colonial Ethics Inherent to the United Nations Declaration on the Rights of Indigenous Peoples.Mark F. N. Franke - 2007 - Journal of Global Ethics 3 (3):359 – 379.
    The United Nations' (UN) adoption of a Declaration on the Rights of Indigenous Peoples is intended to mark a fundamental ethical turn in the relationships between indigenous peoples and the community of sovereign states. This moment is the result of decades of discussion and negotiation, largely revolving around states' discomfort with notion of indigenous self-determination. Member states of the UN have feared that an ethic of indigenous self-determination would undermine the principles of state sovereignty on which the UN is itself (...)
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