We Belong To The Land

We Belong to the Land, the gripping autobiography of Nobel Peace Prize nominee Elias Chacour, capture his life's work toward peace and reconciliation for Israeli Jews, Christians, and Muslims. Nominated several times for the Nobel Peace Prize, world-renowned Palestinian priest, Elias Chacour, narrates the gripping story of his life spent working to achieve peace and reconciliation among Israeli Jews, Christians, and Muslims. From the destruction of his boyhood village and his work as a priest in Galilee to his efforts to build school, libraries, and summer camps for children of all religions, this peacemaker’s moving story brings hope to one of the most complex struggles of our time.

This book illustrates the ways in which the personal is political in the advancement of decolonising scholarship. It explores the intimacies of coloniality entrenched in the narcissism of coloniality, enabling the system through extraction, subjugation and violence. Pushing back against the narcissism of coloniality, which is framed by the ma/ster/slave dialectic or internalised oppression, requires uhuru and ubuntu which are agentic strategies employed in reclaiming ontology and epistemology. Uhuru insists on a decolonisation of self; whereas ubuntu is determined by African radical communitarianism, demanding new ways of knowing and seeing whilst re-examining epistemicides of the enslaved, indentured and colonised. Fanonian theory is used as a framework for understanding the colonial authoritys management of the colonised, determining the unhappiness quintessential in the colonial condition. Freirian concepts of conscientisation and criticality are used as a form of resistance, disrupting the system of racial capitalism and the coloniality of gender. Subsequently, flipping the classroom to resist the coloniality of knowledge allows scholars to connect with community, encouraging engaged scholarship from the personal/political perspective, making the classroom a radical space for addressing trauma and healing whilst bridging art, activism and scholarship. Therefore, the classroom is situated against the blind spots of the banking model with male dominated decolonial work silencing the feminist perspective. Consequently, uhuru and ubuntu promote voice, agency and resistance as a pedagogical praxis paramount for the development of a decolonial feminist pedagogy.

A biography of nineteenth-century Russian novelist Leo Tolstoy, discussing his childhood and youth, his stint in the military, his discovery of Europe, his relationships, and his writing.

An extraordinarily beautiful novel-in-verse, this important debut weaves a dramatic immigrant story together with Pilipino mythology to create something wholly new. Stella and Luna know that their mama, Elsie, came from the Philippines when she was a child, but they don't know much else. So one night they ask her to tell them her story. As they get ready for bed, their mama spins two tales: that of her youth as a strong-willed middle child and immigrant; and that of the young life of Mayari, the mythical daughter of a god. Both are tales of sisterhood and motherhood, and of the difficult experience of trying to fit into a new culture, and having to fight for a home and acceptance. Glorious and layered, this is a portrait of family and strength for the ages.

For the Gitksan and Witsuwit’en peoples of northwest British Columbia, the land is invested with meaning that goes beyond simple notions of property or sustenance. Considered both a food box and a storage box of history and wealth, the land plays a central role in their culture, survival, history, and identity. In Our Box Was Full, Richard Daly explores the centrality of this notion in the determination of Aboriginal rights with particular reference to the landmark Delgamuukw case that occupied the British Columbia courts from 1987 to 1997. Called as an expert witness for the Aboriginal plaintiffs, Daly, an anthropologist, was charged with helping the Gitksan and Witsutwit’en to "prove they existed," and to make the case for Aboriginal self-governance. In order to do this, Daly spent several years documenting their institutions, system of production and exchange, dispute settlement, and proprietorship before Pax Britannica and colonization. His conclusions, which were originally rejected by Justice MacEachern, were that the plaintiffs continue to live out their rich and complex heritage today albeit under very different conditions from those of either the pre-contact or fur trade eras. Our Box Was Full provides fascinating insight into the Delgamuukw case and sheds much-needed light on the role of anthropology in Aboriginal rights litigation. A rich, compassionate, and original ethnographic study, the book situates the plaintiff peoples within the field of forager studies, and emphasizes the kinship and gift exchange features that pervade these societies even today. It will find an eager audience among scholars and students of anthropology, Native studies, law, and history.

The "Today" co-anchor shares the inspiring stories of people who found their life's purpose in unexpected ways, from a Wall Street investment banker-turned-minister to a blue-collar woman who attended Harvard Medical School.

An insightful look at the historical damages early colonizers of America caused and how their descendants may recognize and heal the harm done to the earth and the native peoples Inherited Silence tells the story of beloved land in California’s Napa Valley—how the land fared during the onslaught of colonization and how it fares now in the drought, development, and wildfires that are the consequences of the colonial mind. Author Louise Dunlap’s ancestors were among the first Europeans to claim ownership of traditional lands of the Wappo people during a period of genocide. As settlers, her ancestors lived the dream of Manifest Destiny, their consciousness changing only gradually over the generations. When Dunlap’s generation inherited the land, she had already begun to wonder about its unspoken story. What had kept her ancestors from seeing and telling the truth of their history? What had they brought west with them from the very earliest colonial experience in New England? Dunlap looks back into California’s and America’s history for the key to their silences and a way to heal the wounds of the land, its original people, and the harmful mind of the colonizer. It’s a powerful story that will awaken others to consider their own ancestors’ role in colonization and encourage them to begin reparations for the harmful actions of those who came before. More broadly, it offers a way for every reader to evaluate their own current life actions and the lasting impact they can have on society and our planet.

An international group of environmental philosophers and educators propose ways universities can produce and promote ecological literacy and environmental ethics.

Against the long historical backdrop of 1492, Columbus, and the Conquest, Robert Stam's wide-ranging study traces a trajectory from the representation of indigenous peoples by others to self-representation by indigenous peoples, often as a form of resistance and rebellion to colonialist or neoliberal capitalism, across an eclectic range of forms of media, arts, and social philosophy. Spanning national and transnational media in countries including the US, Brazil, Canada, France, Germany, and Italy, Stam orchestrates a dialogue between the western mediated gaze on the 'Indian' and the indigenous gaze itself, especially as incarnated in the burgeoning movement of “indigenous media,” that is, the use of audio-visual-digital media for the social and cultural purposes of indigenous peoples themselves. Drawing on examples from cinema, literature, music, video, painting and stand-up comedy, Stam shows how indigenous artists, intellectuals and activists are responding to the multiple crises - climatological, economic, political, racial, and cultural - confronting the world. Significant attention is paid to the role of arts-based activism in supporting the struggle of indigenous artistic activism, of the Yanomami people specifically, to save the Amazon forest and the planet.

Trying to Get It Back: Indigenous Women, Education and Culture examines aspects of the lives of six women from three generations of two indigenous families. Their combined memories, experiences and aspirations cover the entire twentieth century. The first family, Pearl McKenzie, Pauline Coulthard and Charlene Tree are a mother, daughter and granddaughter of the Adnyamathanha people of the Flinders Range in South Australia. The second family consists of Bernie Sound, her neice Valerie Bourne and Valerie's daughter, Brandi McLeod -- Sechelt women from British Columbia, Canada. They talk to G.