#indigenous research methodologies

[snapbookreviews]

Fall 2023 Behind-the-Scenes Reading

Do YOU want to see what I spent my first semester in grad school reading? Of course you do. (There's a lot of Indigenous and queer scholarship.)

Usually, when I finish a reading that I know will be on the quarterly post, I write the small blurb as soon as I’m done, and I did start this semester doing that… but then came the annotated bibliography assignment. I had to stop doing blog write ups of my reading, because I had a big academic write up of my reading to do. But I’m back now! (It’s winter break and I only have teaching prep to…

[fatehbaz]

[T]he Dutch Republic, like its successor the Kingdom of the Netherlands, [...] throughout the early modern period had an advanced maritime [trading, exports] and (financial) service [banking, insurance] sector. Moreover, Dutch involvement in Atlantic slavery stretched over two and a half centuries. [...] Carefully estimating the scope of all the activities involved in moving, processing and retailing the goods derived from the forced labour performed by the enslaved in the Atlantic world [...] [shows] more clearly in what ways the gains from slavery percolated through the Dutch economy. [...] [This web] connected them [...] to the enslaved in Suriname and other Dutch colonies, as well as in non-Dutch colonies such as Saint Domingue [Haiti], which was one of the main suppliers of slave-produced goods to the Dutch economy until the enslaved revolted in 1791 and brought an end to the trade. [...] A significant part of the eighteenth-century Dutch elite was actively engaged in financing, insuring, organising and enabling the slave system, and drew much wealth from it. [...] [A] staggering 19% (expressed in value) of the Dutch Republic's trade in 1770 consisted of Atlantic slave-produced goods such as sugar, coffee, or indigo [...].

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One point that deserves considerable emphasis is that [this slave-based Dutch wealth] [...] did not just depend on the increasing output of the Dutch Atlantic slave colonies. By 1770, the Dutch imported over fl.8 million worth of sugar and coffee from French ports. [...] [T]hese [...] routes successfully linked the Dutch trade sector to the massive expansion of slavery in Saint Domingue [the French colony of Haiti], which continued until the early 1790s when the revolution of the enslaved on the French part of that island ended slavery.

Before that time, Dutch sugar mills processed tens of millions of pounds of sugar from the French Caribbean, which were then exported over the Rhine and through the Sound to the German and Eastern European ‘slavery hinterlands’.

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Coffee and indigo flowed through the Dutch Republic via the same trans-imperial routes, while the Dutch also imported tobacco produced by slaves in the British colonies, [and] gold and tobacco produced [by slaves] in Brazil [...]. The value of all the different components of slave-based trade combined amounted to a sum of fl.57.3 million, more than 23% of all the Dutch trade in 1770. [...] However, trade statistics alone cannot answer the question about the weight of this sector within the economy. [...] 1770 was a peak year for the issuing of new plantation loans [...] [T]he main processing industry that was fully based on slave-produced goods was the Holland-based sugar industry [...]. It has been estimated that in 1770 Amsterdam alone housed 110 refineries, out of a total of 150 refineries in the province of Holland. These processed approximately 50 million pounds of raw sugar per year, employing over 4,000 workers. [...] [I]n the four decades from 1738 to 1779, the slave-based contribution to GDP alone grew by fl.20.5 million, thus contributing almost 40% of all growth generated in the economy of Holland in this period. [...]

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These [slave-based Dutch commodity] chains ran from [the plantation itself, through maritime trade, through commodity processing sites like sugar refineries, through export of these goods] [...] and from there to European metropoles and hinterlands that in the eighteenth century became mass consumers of slave-produced goods such as sugar and coffee. These chains tied the Dutch economy to slave-based production in Suriname and other Dutch colonies, but also to the plantation complexes of other European powers, most crucially the French in Saint Domingue [Haiti], as the Dutch became major importers and processers of French coffee and sugar that they then redistributed to Northern and Central Europe. [...]

The explosive growth of production on slave plantations in the Dutch Guianas, combined with the international boom in coffee and sugar consumption, ensured that consistently high proportions (19% in 1770) of commodities entering and exiting Dutch harbors were produced on Atlantic slave plantations. [...] The Dutch economy profited from this Atlantic boom both as direct supplier of slave-produced goods [from slave plantations in the Dutch Guianas, from Dutch processing of sugar from slave plantations in French Haiti] and as intermediary [physically exporting sugar and coffee] between the Atlantic slave complexes of other European powers and the Northern and Central European hinterland.

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Text above by: Pepijn Brandon and Ulbe Bosma. "Slavery and the Dutch economy, 1750-1800". Slavery & Abolition Volume 42, Issue 1. 2021. [Text within brackets added by me for clarity. Bold emphasis and some paragraph breaks/contractions added by me. Presented here for commentary, teaching, criticism purposes.]

[rawjeev]

Another book that's added to my #to_read list.

[sophie-frm-mars]

The Cass Review, and what we can do about it

The UK government is making decisive moves toward banning trans healthcare outright. The NHS says it is adjusting its policies to be in line with the "cass report", a pseudoscientific report written by a transphobe that goes as far as to claim that little boys playing with trucks and little girls playing with dolls is biological, and which disregards dozens of scientifically sound previous studies into HRT and trans healthcare in order to reach its conclusions that trans healthcare for under 25s should be radically changed to discourage transition at every turn and make it as hard as possible for young people to transition.

These moves will kill countless young trans people. I would not have made it to 25 if healthcare wasn't available and I know so many other trans people wouldn't have either.

The mainstream reporting in the UK is keeping itself ideologically cohesive by claiming that trans people exist, nobody hates them, and they're very rare, and the big problem is the explosion of new cases of not-really-trans people who are clogging up the system (this is a lie, the system has been intentionally slowed by malicious neglect, it isn't even a resource issue, the clinics have far more capacity than the number of patients who are let through)

Once again, this is genocidal and is actually a commonplace methodology of genocide. The nazis asked GRT people to help them understand which Traveller families were "real" travellers and which were the fake ones, since they insisted it was only the fake ones who were the problem and who had to be exterminated (because a lot of nazi GRT policy was based on American indigenous reservation policy).

Labour, the main opposiiton party in the UK, has announced it will "follow the Cass Report", and implement these restrictions on trans healthcare once in government.

For the survival of young trans people, robust community structures must be developed immediately.

Efforts to change the electoral situation will proceed at a snail's pace and will be entirely at the whims of what is politically expedient. It will turn around, but it will take a long time. At the voting level, everyone in the UK who cares about trans people needs to make it clear that they won't vote for Labour unless they reverse position on this, and to be clear about this: Labour will not listen. They are PR Brained Psychopaths and they don't want to get into this "controversial" issue in a way that might cost them further popularity and the easy election win.

Wes Streeting, inhuman lab experiment and Labour Shadow Health Secretary has said that activists need to "stop protesting to ask us to be better opposition and start protesting to ask us to be better government", in other words their electoral promises are cynical reactionary bargains and deals to get them into power and the only point at which they will change anything is once they are in government, if at all. I know this sounds very "push Biden left" but I'm not saying give up now - to repeat, everyone who cares about trans people in the UK should tell Labour to get fucked right away, and then keep doing it as loudly as possible, but it's just not going to change until after the general election at least.

Another way to help could be through legal routes, like the work that The Good Law Project has been doing for trans people for several years now, but I don't know enough about the law to know if it can be used to challenge this at all.

We have to accept there is no electoral solution right now to this genocidal campaign against trans people in the UK, and while those efforts are ongoing trans people and cis allies need to fucking organise. Trans exclusive / separatist organising is riddled with issues, I don't want to cast hopelessness around but there are really very few of us and while it's absolutely necessary to privilege trans voices in trans organising and give us the deciding power and the autonomy, we need to utilise the support and time and labour of every cis person who is willing to help in whatever way they can.

Robust community structures means community structures that are helping young trans people get healthcare as an absolute basic starting point, but it means a lot more than that besides. We need community structures that are consciously organised by people who are taking responsibility for the community roles they are in and being completely explicit with each other about the nature and function of their organising. We need HRT community resources so young trans people can survive this medical segregation, we need drug user harm reduction spaces so that what people turn to in despair doesn't kill them, we need sober spaces so that people can get away from unhealthy coping responses, we need conflict resolution structures so that our problems are dealt with privately and nobody is left completely isolated, but more than any of those things, and in order to have all of those things, we desperately need trans assemblies

Assemblies are how we will get a community of robust radical organisers, because only by repeatedly practicing the ongoing process of democracy can people learn how to do it in a way that will facilitate their own organising. We have to empower the whole community to answer our own questions, come up with solutions, organise people into structures to enact those solutions and then do them. All this means is that an open door event convenes frequently (at least fortnightly) to discuss what is happening in the community. Trans people get the mic for allotted time, and discuss the issues, and then whatever voting structure the assembly uses facilitates further discussion, for example through working groups - the assembly breaks into smaller groups to discuss the topic and then representatives report the outcomes of those discussions back and consensus is reached from what the representatives report.

We have to get people engaging in this process because in order to effectively combat this situation trans people must agree on the solutions and then tell cis allies how to help and so far we haven't been doing that. We really really haven't been. But we could be with a little work. And as I'm saying, doing this will also empower everyone in the community to organise toward specific solutions for specific issues like HRT provision, sober spaces, housing, food, etc.

fuck

I'll have more to add to this post later I have to get to therapy I just got really mad when I saw the news this morning

[chippewa]

The lie that "64% of Native Americans voted for Trump"

229 people self-identified as Native on NBC exit polls in a few cities, 146 voted for Trump. That's the "64%".

NBC did not include areas with large Native populations:

Oglala Lakota County, South Dakota

Menominee County, Wisconsin (more on this below)

Sioux County, North Dakota (Standing Rock Reservation)

Natives are always left out of exit polls because NBC / ABC etc. aren't having employees drive 500+ miles to reservations where large populations of Indigenous people live.

Some states have zero federally recognized tribes. Some states have zero reservations. Indiana recognizes no tribes and has no tribal land. NBC only went to 10 states and only select cities.

Not all Natives live on reservations, not all Natives are federally enrolled, but the exit polls did not include any tribal land where our largest populations live, and 146 people talking to NBC is not "the Native vote".

The exit polls used for the "64%" number was anyone self-identifying however they want in a few cities in only 10 states.

146 of 229 people.

Kevin who self-identifies as Native, from Cleveland Ohio, a state that recognizes zero tribes, does not represent "the Native vote".

None of the major news sources (NBC, Fox, ABC, MSNBC, CNN etc.) seem interested in learning how to actually include Native populations for any purpose, including during a presidential election, much less figuring out how to interpret those numbers if they bothered to collect them. For example:

Menominee Indian Reservation had 280 votes for Donald Trump, 1057 for Kamala Harris.

655 non-natives live on the Menominee Indian Reservation because during the Termination Era the US sold thousands of acres of the tribe's land to rich settlers.

Instead of learning how to include Natives and how to handle the data, they asked random people in cities (again in only 10 states) how they identify, and 146 people was announced as "64% of Native Americans voted for Trump."

Polling in the Dark: A Call for Accurate Native Voter Representation:

Understanding how critical it is to sample the right communities in order to fully capture the scope of Native voices, the Research for Indigenous Social Action and Equity (RISE) team was immediately concerned with the veracity of this claim and the broader impacts it could have on our communities. After further analyzing the various methodologies provided by NEP members and communicating directly with Edison Research, we believe that the sampling methodology used to capture the political perspectives of Native communities was flawed in the following ways: • Zero of the 306 election day and early voting polling places included in the exit poll were on tribal land; • The Native voter sample size of approximately 229 individuals is too small to confidently assess the broad voting pattern of the Native population across the United States; • Urban and suburban voices were over indexed, with 80% of respondents reporting one of the two as their area type and just 19% reporting their area as rural; • The South was over indexed in the sample, with 35% of respondents reporting it as their region, compared to 21% reporting the East, 22% the Midwest, and 23% the West. Without a deep understanding of how to address the unique challenges of accurately polling Native American communities, future research will only continue to misrepresent Indigenous voices in this country.

146 people.

[transmutationisms]

not the ko-fi anon for reading lists but i am interested in reading more about diabetes and fatness not being a disease, if you happen to have any recs :)

im not sure what your familiarity is with concepts like medicalisation and biopolitics more broadly but these are pretty foundational ideas for this critique.

if you're new to critical readings on fatness & weight then i think two decent places to start are bacon & aphramor's 'body respect' and paul campos's 'the obesity myth', though both have shortcomings imo. j eric oliver's 'fat politics' probably falls into this category as well. all of these are afflicted with liberalisms and there are also issues that i think often arise from projects that have to read archives or bodies research 'backwards', but these are still useful for introducing paradigms that problematise the medicalisation of fatness, and also raise some of the (many, many) methodological issues plaguing dietetic and weight science.

nicolas rasmussen's 'fat in the fifties' is useful on the question of medicalisation because he presents the rise and fall of fears about an american 'obesity epidemic' in the 1950s as a case study and examinines the political and social (ie, not apolitically scientific) factors that configured fatness as a disease and a pressing political problem in a specific social context, and then the factors that made this 'epidemic' slide further from official view for a few decades after. i disagree with rasmussen on a lot of his policy discussion and he's not aligned with fat liberation by any means; nevertheless i think the historicisation he does here is valuable for anyone interested in the medicalisation of fatness. susan greenhalgh made a case study of china more recently in "neoliberal science, chinese style" in 'social studies of science' 46.4: 485–510 (DOI 10.1177/0306312716655501).

on the more sociological side i'd strongly recommend sabrina strings's 'fearing the black body' and da'shaun harrison's 'belly of the beast'. these focus more on anti-fat attitudes and cultural history/analysis than on directly deconstructing medicalisation and medical research.

wrt diabetes, i would recommend anthony ryan hatch's 'blood sugar', which argues that current scientific and cultural conceptions of metabolic syndrome reify biologised and genetic ideas of race and racial fixity; hatch sees the proposed treatments and diagnostic methods as failing to interrogate the social and economic factors that produce racial disparities in health. james doucet-battle also discusses this in 'sweetness in the blood'. hay and fiddler's 'inventing the thrifty gene: the science of settler colonialism' tackles an analogous medical discourse of race, the idea that indigenous peoples are genetically predisposed to diabetes and obesity, and the ways in which this concept rests on and reinforces categories of race while eliding the colonialism and racism that actually result in poorer health outcomes for indigenous populations. a broader history of diabetes and racial medicine is arleen marcia tuchman's 'diabetes: a history of race and disease', and i also want to pick up karen throsby's 'sugar rush', which came out just last year i think.

[librarycards]

Hello! Your posts are very enlightening and I'm inspired by how much you read. Might be a weird question and I'm sorry if it is but do you have any good book recommendations for a USAmerican trying to expand their worldview? I.e., histories of other countries/global regions, imperialism, etc.

i have some, but also recommend looking through @metamatar / @fatehbaz / @lafemmemacabre / @killy / @sawasawako / @handweavers (these are the mutuals that stand out to me but just the tip of the iceberg) &other blogs that have a more robust collection of resources –– i have learned a lot from them over the years!

that said, here are some books and authors whose oeuvres/at least multiple books i strongly recommend. different genres, and i'm not delineating between them as i am ideologically opposed to Doing That/creating epistemic hierarchies. obviously, that is particularly true given the nature of this ask. but it should be pretty clear what is considered a standard 'political/historical nonfiction' book and what...isn't!

authors:

Lisa Lowe

Jasbir Puar

Laila Lalami

Sara Ahmed

Trinh T. Minh-ha

Jamaica Kincaid

b. binaohan

Larissa Lai

Edwidge Danticat

Harsha Walia

Bhanu Kapil

books:

Atef Abu Saif, The Drone Eats With Me: A Gaza Diary

Tsitsi Dangarembga, Nervous Conditions

Pankaj Mishra, Bland Fanatics: Liberals, the West, and the Afterlives of Empire

Leila Khaled, My People Shall Live

Susan Williams, White Malice: The CIA and the Covert Recolonization of Africa

Minae Mizumura, The Fall of Language in the Age of English

Chandra Talpade Mohanty, Feminism Without Borders

Roxanne Dunbar-Ortiz, Not a Nation of Immigrants

Saidiya Hartman, Lose Your Mother

Mimi Sheller, Mobility Justice: The Politics of Movement in an Age of Extremes

Marwa Helal, Ante Body

Aviva Chomsky, Central America's Forgotten History (NB: forgotten by usamericans, that is)

Raja Shehadeh, Palestinian Walks: Forays into a Vanishing Landscape

Moraga, Anzaldúa, and Bambara, eds., This Bridge Called My Back

Poupeh Missaghi, trans(re)lating house one

Marisol de la Cadena, Earth Beings

Kathryn Joyce, The Child Catchers: Rescue, Trafficking, and the New Gospel of Adoption

Bonaventure Soh Beje Ndikung, Pidginization as Curatorial Method: Messing with Languages and Praxes of Curating

Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples

again, this appears as a long list, but is truly just a taste of what's out there. i hope it helps!

[chaotic-archaeologist]

Punk? Academia

I'm making this as a separate post to @librarian-by-day's very good point on this thread about dark academia.

As funny as this vibe is, I think the original ‘darkness’ of dark academia has been lost. Donna Tartt’s The Secret History is a foundational text of dark academia. But this book is all about the trap of elitism in higher education. Which is legitimately a problem. As someone from the US, I think the ways higher education fails us, promotes elitism (and oppresses the working class), and ergo supports white supremacy culture SHOULD absolutely be critiqued. If anything, dark academia should be called punk academia…or something along those lines. I don’t want to hate on enjoying aethetics, because they are fun and creative. And its lovely to consider the way you present yourself as an artform. I just think there is so much power behind these kinds of critiques. But dark academia, so perfectly set up to challenge higher education in this way, doesn’t seem to go there. (Maybe I just haven’t found those critiques yet, though?)

Really, I think they said everything I might want to far better than I ever could. Thanks for calling attention to this very real problem that lies beneath the surface of the ivory tower. My humble addition is in the form of a few reading recommendations.

I had the privilege to teach a class about Indigenous research methodologies, taught by an Indigenous professor. As part of that class, we did a lot of reading about how to work within and against an inherently colonial, white supremacist organization like a university.

I would highly encourage everyone who works in/adjacent to academia to read these two books. Both of them offer important insights on the nature of academia, and how research can be a tool of or a vector for pushing back against structural and systemic inequality.

[finalgirlfall]

There was a consciousness expressed in some [travel] accounts of the 'need' to record what was seen in the interests of expanding knowledge and of the need to write things down before too many changes occurred to the peoples being observed.

Linda Tuhiwai Smith, "Chapter 4: Research Adventures on Indigenous Lands," in Decolonizing Methodologies: Research and Indigenous Peoples, 3rd ed. (London: Zed Books, 2021), 92.

[newhistorybooks]

"What is the relationship between criminal law and settler colonialism? In Thresholds of Accusation, George Pavlich presents an erudite and compelling genealogy of criminal accusation as a long process of criminalization that continues to conceal the coercive and violent effects of settler colonialism on Indigenous communities today. Pavlich asks us to consider how the vast inequities in the Canadian criminal justice system, especially the overrepresentation of Indigenous peoples, are the effects of what he calls ‘a dispossessing colonial rule by law.’ The book is brimming with theoretical and methodological insights. Pavlich distills his arguments of accusation as a performative foundation of colonial law through close readings of archival documents. His analysis repudiates archival research as historical discovery and offers innovative methods for writing legal history. This is a must read."

[theclimateconversations]

Science and activism can and should rely on each other

I identify as both a scientist and an activist. The creation of The Climate Conversations  stems from a gap in the climate world, in which key scientific discussions never really leave the academy, and in turn the climate science space is not made accessible to activists. In sharing news, scientific breakthroughs (the good and the bad), adaptation and mitigation successes, and general climate knowledge, this community page strives to facilitate and support the conversation between scientists, activists, and anyone else who has an interest in our changing climate. Activists should utilize the climate data available in order to further their work; science can provide an even stronger foundation for justifying the climate fight and for combating misinformation. In order for this to occur, science should be made easily available to those outside the scientific community. Scientists should also listen to and keep up with activists as they develop their research, implement their methodologies, and share their results; without considering the social justice aspects and implications of their work, the data can only go so far in aiding communities impacted by climate change. As building solidarity between various social justice movements is a recognizable way to make them stronger, creating an interdisciplinary connection that transcends categorization (ie, within or outside academia) can also serve to mend theory with practice, bringing scientific studies into the realm of real life.  An additional nuance that is important to take into account is the difference between the uses of Western science and traditional knowledge. The scientific method follows Western ideals, and Indigenous knowledge ends up forgotten and ignored. Western science can take a page from climate activist’s books by acknowledging and uplifting these traditional beliefs, wisdom, and ideas. Incorporating Indigenous perspectives when engaging with science and activism can provide richer and more nuanced outcomes and insights for the benefit of our planet, our environment, and our communities.

To close up these thoughts is an excerpt from Sherri Mitchell - Weh’na Ha’mu Kwasset’s essay Indigenous Prophecy and Mother Earth featured in All We Can Save: Truth, Courage, and Solutions for the Climate Crisis:

“Ironically, the Indigenous ways of knowing and being that European colonists saw as primitive and uncivilized are now being actively sought out to save our environment and humankind from the brink of extinction. Indigenous knowledge is based on millennia-long study of the complex relationships that exist among all systems within creation. It encompasses a broad array of scientific disciplines: ethnobotany, climatology, ecology, biology, archaeology, psychology, sociology, ethnomathematics, and religion. [...] Unfortunately, a great deal of critical Indigenous knowledge has remained outside the carefully ordered categorization of Western thought, making its holistic concepts difficult to comprehend for those who have been trained to see the world in fractured pieces. It is this fractured view that has been central to the fracturing of our societies and environment.”

[campgender]

was wondering why it’d been so surprising to me that kennedy & davis’s methodology (treating oral histories as historical documents & performing thematic analysis accordingly) was considered revolutionary in the academy (after publication so we’re talking mid-90s at the earliest) when i couldn’t conceptualize of what acting otherwise would even look like

and then i realized it’s because my introduction to sociological research was through conducting semi-structured oral history interviews with longtime local [in scale, not to me] activists, by way of a leftist engineer, so like, of course this is data and you code it.

& it’s so fascinating to think like… maybe the impact of this research methodology (which is itself owed to Indigenous knowledges, as they credit) unbeknownst to him rippled to affect my late mentor who then taught me. like there are definitely some weirdos (beloved) in environmental engineering who could be super into butch/fem &/or lesbian history or have a (even small) background in gender studies that was influenced by this & similar work

[hamishpetersen]

Pākehā Listening: my BA (Hons) Thesis

Pākehā Listening and Indigenous Voices in Contemporary Art Research: Troubling neocolonial methodologies toward reciprocal relationality; Working on relationships with Cora-Allan Wickliffe.

Submitted November 2018, Department of Art History and Theory, University of Canterbury, Ōtautahi Christchurch, Aotearoa New Zealand.

From the introduction:

"In this text, I am telling my story of coming to an orientation towards research, towards researching Indigenous artists while being Pākehā, and towards my relationship with Cora-Allan Wickliffe (Ngāpuhi, Tainui, Alofi, Liku). In the face of a global higher education largely fixated on the resolution of inequity with knowledge, language, methods, values, and people descended from the imperialist, European ‘west’—and my lived position within that worldview—I am seeking a methodology that unravels this worldview’s power and implicit oppression of those in its margins through the weaving together of relationships. I attempt this not in order to become the same as, or fully know the indigenous collaborators my Pākehā/Tauiwi self seeks to have a relationship with, but rather to have a relationship that is about difference, in order to reciprocate with one-another by offering ourselves where one of us needs to speak, while the other must recognise the need to listen. Therefore, I am not telling Cora’s story here. I may present Cora’s words as stories on their own, with all the contamination of editing, structure, and framing that this written format implicates. However, through a queer autoethnography, I will tell my story of what happens while feeling, reading, writing, sensing, talking, and listening to my relationship with Cora."

From the Conclusion:

"Judith Butler and Stacy Homan Jones recite a duet about the precarity, obligations, and potential we recognise, when we recognise people as real ‘as they are’ and not as only real ‘for them’. “There is losing; and there is the transformative effect of loss. Neither can be charted or planned.” “After all, if someone is lost and that person is not someone.. ‘Then what and where is the loss and how does mourning take place?" “Queer stories also recount the debts we owe to other’s voices, words, and ways of living and loving—not as a way of getting over or closing down grief or moving on, but instead as an opening up and out into new ways of relating.” Indigenous, Queer, and other exploited and oppressed knowledges and people must be materially empowered as being real, legitimate, speakable, and legible ‘as they are’. Those of us in positions of power must learn to relate in new ways to these people and knowledges not for the survival of difference as a hollowed-out, marketable brand, but rather for the flourishing of healthy ecologies of reciprocity because of difference in order to escape the grips of our shared anthropogenic, and earthly catastrophes. Braiding together people, cosmologies, critiques, and disciplines I have traced a thread through the material, personal, and metaphysical. I recite a story to you, hoping it might pass as a legitimate stepping stone upon which new, equitable methodologies might be realized and practiced."

[ultramaga]

Plague killed one in three Europeans. Leftists: Clearly, black women were most affected! Because whites must be purrrrged..... https://www.telegraph.co.uk/news/2023/11/21/racism-in-medieval-england-led-to-more-black-people-dying/ "It concludes that critical race theory, an academic field devoted to examining how Western institutional power upholds racism, should be used by archaeologists in future." Of course it does. I'm surprised it doesn't advocate for BLM to torch the surviving English for the crime of light skin.

"The paper makes apologies for the disciplines of its authors and the “double whiteness” and “twinned whiteness of both anthropology and medieval studies”, and states that it has set out to “prioritise the methodologies of black feminist archaeology”." Well, if history is wrong because it was written by white people, then how can you trust there was a plague in the first place? Clearly it was faked by Honky to keep the black man down. "It is understood the Museum of London will not conduct any DNA testing into the plague burial remains." Of course not. DNA is white supremacy. Everyone knows that. Leftists claim that the whites are not indigenous to Europe, and ‘Every single Briton comes from a migrant’. Really? From where? Outer Space?

The shocking truth revealed! Leftists want to purge the Earth of White People. They claim they are "colonisers" and blame them for every ill. But this is a new one - to claim that the whites were oppressing black trans women of colour by (*rolls dice*) ... Dying of the plague? Those bastards!!!

[oddman-the-oldman]

I remain fascinated by the advanced agricultural and maricultural practices of the first people to inhabit the Americas both north and south. This document talks about the propagation and proliferation of Eelgrass as a food crop. Eelgrass is an important habitat for other species including forage fish like Haring consumed by both people and salmon and has  led to the decline of both fish populations as well as Southern Resident Orca populations in Puget Sound.

.

[chaotic-archaeologist]

What have you been learning about recently reid?

Anti-colonial methodologies and theory! I actually just read Decolonizing Research: Indigenous Storywork as Methodology. The last third of the book is about Aboriginal people in Australia, and you might really like it!

-Reid