Audra Simpson | |
---|---|
Known for | Mohawk Interruptus: Political Life Across the Borders of Settler States |
Academic background | |
Education | PhD (Anthropology) McGill University |
Thesis | To the Reserve and Back Again: Kahnawake Mohawk Narratives of Self, Home and Nation (2004) |
Doctoral advisor | Bruce Trigger; Colin H. Scott |
Academic work | |
Discipline | Anthropology |
Sub-discipline | Political Anthropology,Indigenous Studies,American and Canadian Studies,Gender studies,Sexuality Studies. |
Institutions | Columbia University |
Notable ideas | Ethnographic Refusal |
Website | https://anthropology.columbia.edu/content/audra-simpson |
Audra Simpson is Professor of Anthropology at Columbia University. Her work engages with Indigenous politics in the United States of America and Canada and cuts across anthropology,Indigenous studies,American and Canadian studies,gender and sexuality,and political science. She is the author of the prize-winning book Mohawk Interruptus:Political Life Across the Borders of Settler States. Simpson has won multiple teaching awards from Columbia University,and was the second anthropologist to win the Mark Van Doren Award for Teaching in the prize's history. [1] Simpson is a citizen of the Kahnawà:ke Mohawk Nation. [2]
Simpson completed her BA in Anthropology from Concordia University in 1993. She subsequently joined the MA program in Anthropology at McGill University. She received her PhD in Anthropology from McGill in 2004 [3] for her dissertation,To the Reserve and Back Again:Kahnawake Mohawk Narratives of Self,Home and Nation,supported by Dartmouth College's Charles Eastman Fellowship and the American Anthropological Association's Minority Dissertation Award in 2002. Simpson's thesis explores the "[w]ays in which residence,location,movement and political discourses distill into a mobile and collective 'identity' for the Mohawk of Kahnawake and other Iroquois peoples across the borders on their reserves and the states that surround them." [4]
Following the completion of her PhD,Simpson received the Provost's Diversity Post-Doctoral Fellowship at Cornell University. Shortly after,she was hired to Cornell's Anthropology Department and American Indian Program,where she stayed for three years. [4]
In July 2008,Simpson joined Columbia University as Assistant Professor of Anthropology, [4] refusing untenured cross appointment within the university until she was tenured. Nonetheless,she supported the university's Center for the Study of Ethnicity and Race from her initial months. [5] She continues her association with the Center as one of two core Indigenous faculty members (since 2021 with Michael Witgen of the Red Cliff Band of Lake Superior Ojibwe). [6] From 2008,Simpson was the sole Native American faculty member at Columbia until Kānaka Maoli ethnomusicologist Kevin Fellezs joined the faculty of the Music Department in 2012. [7]
Simpson's dissertation formed the basis of her first book,Mohawk Interruptus:Political Life Across the Borders of Settler States,published in 2014 by Duke University Press and launched in Kahnawá:ke in July of that year. [8] The book,now on its thirteenth printing,interrogates settler colonial and anthropological practices in the United States and Canada that have circumscribed Iroquoian identities to ignore "contested interpretations of indigeneity" and erase Indigenous nationhood. [2] In the text,Simpson develops the concepts of nested sovereignty and refusal,examining the existence of Indigenous sovereignties within settler national ones and the potential for Indigenous refusals of these latter as an alternative to seeking recognition. [9] The American political theorist Kennan Ferguson writes that unlike resistance,refusal for Simpson "interrupts the smooth operation of power,denying presumed authority and remaking ignored narratives. [...] Where resistance looks for lacuna and interruptions in the constancy of power,refusal denies its very legitimacy." [10]
Mohawk Interruptus has been well-received and widely-cited,garnering multiple awards and honorable mentions. In 2014,the book received an Honourable Mention for the Delmos Jones and Jagna Sharif Memorial Book Prize presented by Critical Study of North America from the Society for the Anthropology of North America (part of the American Anthropological Association) and was a "Choice Academic Book" for 2014. In 2015,the book won major prizes in three disciplines:the Lora Romero Best First Book Publication Prize from the American Studies Association,the First Book Prize given by the Native American and Indigenous Studies Association (NAISA),and the Sharon Stephens Prize from the American Ethnological Society. To date,the book has been reviewed in over two dozen academic journals spanning many fields,including in American Anthropologist, [11] American Ethnologist, [2] Journal of the Royal Anthropological Institute, [12] Native American and Indigenous Studies, [13] Theory &Event, [10] Wíčazo Ša Review, [14] and Wasafari. [15] Ngāti Pūkenga Professor Brendan Hokowhitu praised the book's portrayal of "the complexities of Indigenous life" with "neither the security of romanticization nor the comfort of the scholarly pulpit". [13] Arizona State University Professor David Martínez (Akimel O'odham/Hia Ced O'odham/Mexican) wrote that Mohawk Interruptus "will assert its place in the Haudenosaunee canon,which will compel subsequent scholars to take a closer look at how Indigenous communities in general struggle to maintain their political integrity under the pressure of a variety of colonially created borders and the laws that enforce them over the sovereign rights of others." [14]
Simpson has contributed to Indigenous feminist thought through a series of articles and keynote lectures on subjects including the relationship between gender and Indigenous status [16] and violence towards and murder of Indigenous women. [17] [18] In her study of former Attawapiskat First Nation Chief Theresa Spence's 2012-2013 hunger strike and the 2014 murder of Inuk woman Loretta Saunders,Simpson argues that Indigenous women "have been deemed killable,rapeable,expendable" by settler colonial societies. [19]
In 2017,Simpson was appointed to New York City's Mayoral Advisory Commission on City Art,Monuments,and Markers,convened to respond to protests around public commemoration in the city. [20]
Simpson has spoken out in the press against false claims to Indigeneity by white academics and public figures like Elizabeth Hoover and Mary Ellen Turpel-Lafond,including in interviews with Spectrum News NY1,CBC's The National,and Wisconsin Public Radio. [21] Simpson situates these false claims within a long history of colonial theft and "playing Indian." [22]
Native American studies is an interdisciplinary academic field that examines the history,culture,politics,issues,spirituality,sociology and contemporary experience of Native peoples in North America,or,taking a hemispheric approach,the Americas. Increasingly,debate has focused on the differences rather than the similarities between other ethnic studies disciplines such as African American studies,Asian American studies,and Latino/a studies.
Indigenous decolonization describes ongoing theoretical and political processes whose goal is to contest and reframe narratives about indigenous community histories and the effects of colonial expansion,cultural assimilation,exploitative Western research,and often though not inherent,genocide. Indigenous people engaged in decolonization work adopt a critical stance towards western-centric research practices and discourse and seek to reposition knowledge within Indigenous cultural practices.
Elizabeth A. Povinelli is Franz Boas Professor of Anthropology and Gender Studies at Columbia University,where she has also been the Director of the Institute for Research on Women and Gender and the Co-Director of the Centre for the Study of Law and Culture. She received her Ph.D. in Anthropology from Yale University in 1991. She is the author of books and essays of critical theory as well as a former editor of the academic journal Public Culture.
The Mohawk Nation reserve of Kahnawake,south of Montreal,Quebec,Canada,includes residents with surnames of Mohawk,French,Scots and English ancestry,reflecting its multicultural history. This included the adoption of European children into the community,as well as intermarriage with local colonial settlers over the life of the early village. Located along the St. Lawrence River south of the city of Montréal on the shores of the St-Louis rapids,it dates to 1667 as a Jesuit settlement called Mission Saint-François-Xavier du Sault-Saint-Louis. The original mission was located in what is now La Prairie and was called Kentake by its first Oneida settlers.
Lourdes Gutiérrez Nájera is an American cultural anthropologist. She is a tenured Associate Professor at Fairhaven College of Interdisciplinary Studies teaching in the American Cultural Studies curriculum. Her prior experience includes her work as assistant professor in the Department of Anthropology at both Dartmouth College and Drake University. She is a member of the Latin American Studies Association,American Anthropological Association,and Mujeres Activas en Letras y Cambio Social. Her research is published in journals and books such as Beyond El Barrio:Everyday Life in Latina/o America. Other publications include reviews of scholarly work. Her academic accomplishments and research pertain to the field of Latinx national migration,indigenous communities in the United States and Mexico,and the U.S.-Mexican borderlands.
Aihwa Ong is a professor of anthropology at the University of California,Berkeley,a member of the Science Council of the International Panel on Social Progress,and a former recipient of a MacArthur Fellowship for the study of sovereignty and citizenship. She is well known for her interdisciplinary approach in investigations of globalization,modernity,and citizenship from Southeast Asia and China to the Pacific Northwest of the United States. Her notions of 'flexible citizenship','graduated sovereignty,' and 'global assemblages' have widely impacted conceptions of the global in modernity across the social sciences and humanities. She is specifically interested in the connection and links between an array of social sciences such as;sociocultural anthropology,urban studies,and science and technology studies,as well as medicine and the arts.
Decoloniality is a school of thought that aims to delink from Eurocentric knowledge hierarchies and ways of being in the world in order to enable other forms of existence on Earth. It critiques the perceived universality of Western knowledge and the superiority of Western culture,including the systems and institutions that reinforce these perceptions. Decolonial perspectives understand colonialism as the basis for the everyday function of capitalist modernity and imperialism.
Native American feminism or Native feminism is,at its root,understanding how gender plays an important role in indigenous communities both historically and in modern-day. As well,Native American feminism deconstructs the racial and broader stereotypes of indigenous peoples,gender,sexuality,while also focusing on decolonization and breaking down the patriarchy and pro-capitalist ideology. As a branch of the broader Indigenous feminism,it similarly prioritizes decolonization,indigenous sovereignty,and the empowerment of indigenous women and girls in the context of Native American and First Nations cultural values and priorities,rather than white,mainstream ones. A central and urgent issue for Native feminists is the Missing and murdered Indigenous women crisis.
Indigenous feminism is an intersectional theory and practice of feminism that focuses on decolonization,Indigenous sovereignty,and human rights for Indigenous women and their families. The focus is to empower Indigenous women in the context of Indigenous cultural values and priorities,rather than mainstream,white,patriarchal ones. In this cultural perspective,it can be compared to womanism in the African-American communities.
Skawennati is a Mohawk multimedia artist,best known for her online works as well as Machinima that explore contemporary Indigenous cultures,and what Indigenous life might look like in futures inspired by science fiction. She served as the 2019 Indigenous Knowledge Holder at McGill University. In 2011,she was awarded an Eiteljorg Contemporary Art Fellowship which recognized her as one of "the best and most relevant native artists."
Kim TallBear is a Sisseton Wahpeton Oyate professor at the University of Alberta,specializing in racial politics in science. Holding the first ever Canada Research Chair in Indigenous Peoples,Technoscience and Environment,TallBear has published on DNA testing,race science and Indigenous identities,as well as on polyamory as a decolonization practice.
Billy-Ray Belcourt is a poet,scholar,and author from the Driftpile Cree Nation.
Joanne Barker became a faculty member within the American Indian Studies Department at San Francisco State University,in 2003. Much of her work focuses on indigenous feminism and the sovereignty and self determination of indigenous peoples. Her work takes a transnational approach,making connections between and across the borders of countries. Barker makes historical and scholarly connections between the oppression and resistance of marginalized communities. An example of this transnational approach can be seen by the work that Barker has done to show connections in the struggles of Palestinians in Israel and indigenous communities in the United States.
J. Kēhaulani Kauanui is an American author,radio producer and professor. She is one of six co-founders of the Native American and Indigenous Studies Association (NAISA). A Kanaka Maoli woman,Kauanui was raised in California. She was awarded a Fulbright (1994-1995) at the University of Auckland in New Zealand where she was affiliated with the Māori Studies department. Her research areas focus on indigeneity and race,settler colonialism,decolonization,anarchism,and gender and sexuality.
Jodi Ann Byrd is an American indigenous academic. They are an associate professor of Literatures in English at Cornell University,where they also hold an affiliation with the American Studies Program. Their research applies critical theory to indigenous studies and governance,science and technology studies,game studies,indigenous feminism and indigenous sexualities. They also possess research interests in American Indian Studies,Post-Colonial Studies,Digital Media,Theory &Criticism.
Glen Sean Coulthard is a Canadian scholar of Indigenous studies who serves as an associate professor in the political science department at the University of British Columbia. A member of the Yellowknives Dene First Nation,he is also a co-founder,educator,and on the board of directors at Dechinta:Centre for Research and Learning. He is best known for his 2014 book,Red Skin,White Masks:Rejecting the Colonial Politics of Recognition,which has been released in both English and French.
Settler colonialism in Canada is the continuation and the results of the colonization of the assets of the Indigenous peoples in Canada. As colonization progressed,the Indigenous peoples were subject to policies of forced assimilation and cultural genocide. The policies signed many of which were designed to both allowed stable houses. Governments in Canada in many cases ignored or chose to deny the aboriginal title of the First Nations. The traditional governance of many of the First Nations was replaced with government-imposed structures. Many of the Indigenous cultural practices were banned. First Nation's people status and rights were less than that of settlers. The impact of colonization on Canada can be seen in its culture,history,politics,laws,and legislatures.
Areej Sabbagh-Khoury is a Palestinian sociologist,scholar,author,and educator. She is Senior Lecturer in the Department of Sociology and Anthropology at the Hebrew University of Jerusalem. She is most known for her scholarship on Zionist settler colonization and the Palestinian citizen population in Israel.
Indigenous response to colonialism has varied depending on the Indigenous group,historical period,territory,and colonial state(s) they have interacted with. Indigenous peoples have had agency in their response to colonialism. They have employed armed resistance,diplomacy,and legal procedures. Others have fled to inhospitable,undesirable or remote territories to avoid conflict. Nevertheless,some Indigenous peoples were forced to move to reservations or reductions,and work in mines,plantations,construction,and domestic tasks. They have detribalized and culturally assimilated into colonial societies. On occasion,Indigenous peoples have formed alliances with one or more Indigenous or non-Indigenous nations. Overall,the response of Indigenous peoples to colonialism during this period has been diverse and varied in its effectiveness. Indigenous resistance has a centuries-long history that is complex and carries on into contemporary times.
Indigenous resurgence is a transformative movement of resistance and decolonization. The practice of Indigenous resurgence is a form of regenerative nation-building and reconnection with all their relations. It constitutes kin-centric relationships among BIPOC peoples and with the natural world.