Kim TallBear | |
---|---|
Born | 1968 (age 55–56) Pipestone, Minnesota, Minnesota, U.S. |
Nationality | Sisseton Wahpeton Oyate |
Title | Canada Research Chair in Indigenous Peoples, Technoscience and Environment |
Academic background | |
Alma mater | University of Massachusetts at Boston, Massachusetts Institute of Technology, University of California, Santa Cruz |
Doctoral advisor | Donna Haraway |
Academic work | |
Discipline | Indigenous studies,Anthropology |
Institutions | University of Alberta |
Website | kimtallbear |
Kim TallBear (born 1968) is a Sisseton Wahpeton Oyate professor at the University of Alberta,specializing in racial politics in science. [1] 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.
TallBear was born in 1968 at a public hospital in Pipestone,Minnesota. [2] She grew up moving back and forth between the Sisseton and Flandreau reservations in South Dakota. [2] During this time,she was mostly raised by her maternal grandmother and great-grandmother,until the age of fourteen when she went to live full time with her mother in St. Paul,Minnesota. [3]
TallBear is a citizen of the Sisseton-Wahpeton Oyate in South Dakota,as well as a descendant from the Cheyenne and Arapaho tribes of Oklahoma through her maternal grandfather. [4] Her Indigenous descent comes from her mother’s side. She also has some Cree and Métis ancestry from Canada. Her father,who was only present in her life up to age three,is white. TallBear has two sisters and one brother,whose father is Floyd Westerman,a Dakota Sioux musician,actor and political activist. [2]
TallBear’s household growing up was a politically active environment and TallBear says her mother in particular helped to shape her understanding of research and academic thought as being a part of a colonial project. [2] Nevertheless her mother also emphasized thinking practically about education,viewing it as the only way out of poverty. [2]
TallBear pursued post-secondary education at the University of Massachusetts in Boston obtaining an undergraduate degree in community planning. She then completed her master’s degree in environmental planning at Massachusetts Institute of Technology. [3]
After graduating,TallBear worked for 10 years as an environmental planner for United States federal agencies,tribal governments,and national tribal organizations. [3] She later worked for a non-governmental,Indigenous environmental research organization in Denver. [2] This organization started holding workshops that researched the implications of mapping of the human genome and the genetic research on Indigenous peoples. [2] It was through this workshop that TallBear found a desire to continue her education,and subsequently completed her PhD at the University of California,Santa Cruz in History of Consciousness in 2005. [3]
In 2010,TallBear was elected to be a member of the Council of the Native American and Indigenous Studies Association (NAISA),and served in the position until 2013. [3] In late 2016,she became the first ever Canada Research Chair in Indigenous Peoples,Technoscience and Environment. [5] As she is an anthropologist specializing in the cultural intersection of science and technology,TallBear is a frequent media commentator on issues of Tribal membership,genetics and identity. [3]
She has taught in the Native Studies department of the University of Alberta since 2014,and has been a full professor since 2020. [6]
TallBear’s first book,Native American DNA:Tribal Belonging and the False Promise of Genetic Science,was released in 2013 by the University of Minnesota Press. Described as a "provocative and incisive work of interdisciplinary scholarship",the book examines the science of hereditary genetics and the problematic consequences for Indigenous identities. [7] [8] [9] Specifically,TallBear’s critique focuses on the ways the language employed by genetic scientists—and its subsequent marketing of DNA testing—can reduce what it means to be Indigenous to genetically determined characteristics. [8] [7] TallBear’s research shows how this often relies on traditions of scientific racism historically directed at Indigenous populations. [7] [8] [9] The assertion of genetic determinism,TallBear argues,is often at odds with generations of cultural traditions Indigenous communities have used to collectively self-identify—traditions that focus on relationships,and shared value systems negotiated by social relations. [9] [7]
TallBear's work documents Indigenous communities across a diverse range of contexts in order to demonstrate the ways Indigenous identities are muted and amplified to the advantage of settler populations. [7] [8] In defending the ethics of Indigenous jurisdiction over their own identities,TallBear argues Indigenous Peoples know their history better than settlers. [10] [3] In light of this,TallBear has drawn attention to the problems of the settler scientific community attempting to direct the boundaries of Indigenous identities. [8] [10] [7] TallBear points to the history of the scientific community negatively impacting Indigenous communities as a reason for researchers to approach issues of Indigenous identity with deep care and respect for these histories. [10] [7] TallBear has criticized researchers who do not invest considerable time in building relationships with the Indigenous populations with which they wish to study. [10] [7] For TallBear,the need for embedded research stems from the important role cultural practices and specific relational contexts play in shaping Indigenous identity. [10] [7]
In 2018,Senator Elizabeth Warren released the results of a DNA test to prove her claim to Cherokee Native American ancestry. [11] This raised many questions surrounding how one can claim Native American ancestry and who can decide if these claims are true or false. [11]
In Native American DNA:Tribal Belonging and the False Promise of Genetic Science,TallBear argues that genetic testing is a scientifically unreliable method. [11] Since much of her work coincides with much of this situation,TallBear published a post to her Twitter in 2018 titled,“Statement on Elizabeth Warren’s DNA Test”. In the statement,she claims the situation ultimately as settler-colonial definitions of who is Indigenous. [12]
TallBear and Cherokee Nation community members have defended their arguments by explaining how tribal governments do not use genetic ancestry tests,instead using forms of biological and political relationships to define their citizenries. [13] Despite the Cherokee Nation community members challenging Warren’s claims,and TallBear’s academic research and work on the subject,Warren initially defended her ancestry claims. [13] [14] She later apologized. [15]
In her later work,TallBear is focused on sexuality,specifically on decolonizing the valourization of monogamy that she characterizes as emblematic of "settler sexualities". [16] She pursued this topic of study through a blog written under an alter ego,"The Critical Polyamorist". [17] TallBear was part of a panel discussing decolonizing institutions such as relationships,at the National Women's Studies Association meeting in 2016. [18]
TallBear's critiques of monogamous,heteronormative colonial relations focus on their incompatibility with an environmentally sustainable world. [19] For TallBear,moving beyond the current environmental problems of the neoliberal nation state requires expanding understandings and practices of kinship. [19] She argues Indigenous conceptions of kin provide opportunities for this transition. [19] TallBear’s critical polyamory places emphasis on looking beyond human-centric intimacy to also incorporate relational ways of being with place and other non-human dimensions to relationships. [20] TallBear’s focus on kin goes to the “decolonization”of intimacy:relationships outside of what she describes as settler-colonial relationship structures. [20]
Native Americans,sometimes called American Indians,First Americans,or Indigenous Americans,are the Indigenous peoples of the land that the United States of America is located on. At its core,it includes peoples indigenous to the lower 48 states plus Alaska;it may additionally include any Americans whose origins lie in any of the Indigenous peoples of North or South America. The United States Census Bureau publishes data about "American Indians and Alaska Natives",which it defines as anyone "having origins in any of the original peoples of North and South America and who maintains tribal affiliation or community attachment." The census does not,however,enumerate "Native Americans" as such,noting that the latter term can encompass a broader set of groups,e.g. Native Hawaiians and other Pacific Islander Americans,which it tabulates separately.
The one-drop rule was a legal principle of racial classification that was prominent in the 20th-century United States. It asserted that any person with even one ancestor of black ancestry is considered black. It is an example of hypodescent,the automatic assignment of children of a mixed union between different socioeconomic or ethnic groups to the group with the lower status,regardless of proportion of ancestry in different groups.
Genetic genealogy is the use of genealogical DNA tests,i.e.,DNA profiling and DNA testing,in combination with traditional genealogical methods,to infer genetic relationships between individuals. This application of genetics came to be used by family historians in the 21st century,as DNA tests became affordable. The tests have been promoted by amateur groups,such as surname study groups or regional genealogical groups,as well as research projects such as the Genographic Project.
Blood quantum laws or Indian blood laws are laws in the United States that define Native American status by fractions of Native American ancestry. These laws were enacted by the federal government and state governments as a way to establish legally defined racial population groups. By contrast,many tribes do not include blood quantum as part of their own enrollment criteria. Blood quantum laws were first imposed by white settlers in the 18th century. Blood Quantum (BQ) continues to be a controversial topic.
The Bnei Menashe is a community of Indian Jews from various Tibeto-Burmese ethnic groups from the border of India and Burma who claim descent from one of the Lost Tribes of Israel,allegedly based on the Hmar belief in an ancestor named Manmasi. Some of them have adopted Judaism. The community has around 10,000 members.
The Genographic Project,launched on 13 April 2005 by the National Geographic Society and IBM,was a genetic anthropological study that aimed to map historical human migrations patterns by collecting and analyzing DNA samples. The final phase of the project was Geno 2.0 Next Generation. Upon retirement of the site,1,006,542 participants in over 140 countries had joined the project.
Black Indians are Native American people –defined as Native American due to being affiliated with Native American communities and being culturally Native American –who also have significant African American heritage.
Joseph Boyden is a Canadian novelist and short story writer. He is best known for writing about First Nations culture. Three Day Road,a novel about two Cree soldiers serving in the Canadian military during World War I,was inspired by Ojibwa Francis Pegahmagabow,the legendary First World War sniper. Joseph Boyden's second novel,Through Black Spruce,follows the story of Will,son of one of the characters in Three Day Road. The third novel in the Bird family trilogy was published in 2013 as The Orenda.
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.
The Sisseton Wahpeton Oyate of the Lake Traverse Reservation,formerly Sisseton-Wahpeton Sioux Tribe/Dakota Nation,is a federally recognized tribe comprising two bands and two subdivisions of the Isanti or Santee Dakota people. They are on the Lake Traverse Reservation in northeast South Dakota.
Native American identity in the United States is a community identity,determined by the tribal nation the individual or group belongs to. While it is common for non-Natives to consider it a racial or ethnic identity,for Native Americans in the United States it is considered to be a political identity,based on citizenship and immediate family relationships. As culture can vary widely between the 574 extant federally recognized tribes in the United States,the idea of a single unified "Native American" racial identity is a European construct that does not have an equivalent in tribal thought.
Andrea Lee Smith is an American academic,feminist,and activist. Smith's work has primarily focused on issues of violence against women of color and their communities,specifically Native American women. Formerly an assistant professor of American Culture and Women's Studies at the University of Michigan in Ann Arbor,Michigan,she is also a co-founder of INCITE! Women of Color Against Violence,the Boarding School Healing Project,and the Chicago chapter of Women of All Red Nations.
The genetic history of the Indigenous peoples of the Americas is divided into two distinct periods:the initial peopling of the Americas from about 20,000 to 14,000 years ago,and European contact,after about 500 years ago. The first period of the genetic history of Indigenous Americans is the determinant factor for the number of genetic lineages,zygosity mutations,and founding haplotypes present in today's Indigenous American populations.
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Bonita Lawrence is a Canadian writer,scholar,and professor in the Department of Equity Studies at York University in Toronto,Canada. Her work focuses on issues related to Indigenous identity and governance,equity,and racism in Canada. She is also a traditional singer at political rallies,social events,and prisons in the Toronto and Kingston areas.
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