Indigeneity & Disability: Kinship, Place, and Knowledge-Making Juliet Larkin-Gilmore Oscar Handlin Fellow, ACLS Ella Callow (Cherokee descent) Director, Disability Access & Compliance, University of California, Berkeley Susan Burch Professor and director, American Studies Program, Middlebury College

Keywords:

Kinship, Place, Knowledge-making, Indigenous, ableism, settler colonialism, imperialism, decolonizing, self-determination

The contributors to the special issue come from locations all over the globe. We co-editors are guests on the ancestral lands of the Muwekma Ohlone Tribe, Abenaki Nation, Lenni Lenape Tribe, Očhéthi Šakówiŋ, Peoria, Kaskaskia, Piankashaw, Wea, Myaamia, Mascoutin, Odawa, Sauk, Mesquaki, Kiikaapoi (Kickapoo), Potawatomi, Ojibwe, and Chickasaw Nations. We offer our deep respect to the ancestors of these peoples, past, present, and emerging. Acknowledging the long and continuing histories of the stolen land on which we live, work, and dream, resists forces of erasure; it honors a more truthful account of our collective stories; and affirms solidarity with the Indigenous peoples who are its traditional stewards. We invite readers who are not familiar with land acknowledgments, Indigenous sovereignty work, or the Indigenous histories immediately around you to spend time with the resources listed in the endnotes. 1

We also want to express our deep appreciation to the many people who made this publication possible. In dreamscaping this project, we intentionally recruited people from wide-ranging locations inside and outside of academic worlds, across Turtle Island and beyond, in the hopes of sparking more coalitional, cross-disciplinary, and broad public collective learning. The generous response has buoyed our work. Thank you to our 2019 Organization of American Historians Conference co-panelists (Jessica Cowing, Caroline Lieffers, and Amanda Stuckey) with whom we originally conceptualized this issue. Thank you to the authors, the external reviewers, the Quarterly's editorial staff, colleagues at the Ohio State University library who produce the DSQ, and our communities of kin, colleagues, and comrades who sustain and hold us.

This special issue centers on Indigeneity and disability. Reciprocity is our question, practice, and aspiration: What is possible when we Indigenize disability studies (DST) and when we fully embed disability studies in Native American Indigenous studies (NAIS)?

Reciprocity as practice and content

Throughout the process of editing this special edition, we aimed to create connections among ourselves and with the contributors that were informed by the idea of reciprocity and kinship we found in their articles. We were invested together in a set of relationships that brought with them both expectations and obligations. We endeavored to be respectful of one another and focused on the well-being of the group. Remembering that coming together from a variety of backgrounds, disciplines and understandings of Indigeneity and disability is a practice with long histories, we welcomed the gifts of curiosity, struggle, adaptation, and cooperation. Our obligations also extend to the wider Indigenous and disability communities to whom we hope this issue might be a useful resource.

Innovative, ancient, land-based, and interactive, the methods across this special issue reflects reciprocity. Interdependence is a through-line. Co-authored essays, cross-generational storytelling, citational practices, writing workshops, and extended collaborations with communities at the center of projects are some of the ways mutual connections have taken form. In distinct and quiet ways, processes of cooperation, accountability, and sustainability hold these pieces. Questions hover in the margins of our work, demanding our attention and care: Who's not here? Why? What if? How else? These questions, and all the varied answers offered in response, invite close attention to well-being, justice, sustainability, self-determination, access, identity, belonging, memory, and power. The practice of collaboration with the authors and the writings they produced are fundamental sources upon which our reflections draw. In short: reciprocity made this special issue on Indigeneity and disability possible; we hope that it reciprocates in many other forms.

Key forces: self-determination and ableism

Our own conversations about the transformative possibilities of critically studying Indigeneity and disability revealed multiple meanings of self-determination and ableism. Attention to these foundational forces especially challenges us to seek out and learn deeply from people, stories, and worlds targeted by colonialism, imperialism, and ableism. 2 Practices of Indigenous-disability scholarship and artistic expression resist merely looking at disabled Indigenous people; rather, these approaches call scholars and activists (and those who inhabit both identities) to look to Indigenous people, disabled people, and others (human and other-than-human) who have been especially marked by ableism, as holders of valuable lived knowledge. 3 As our contributors collectively underscore, conceptualizations of disability and bodymind differences take vastly different forms when considered outside narrow settler and imperial frames. Insights sparked by knowledge rooted in Indigenous and disability lived wisdom creates new ways of knowing and relating to others, to place, to the fluid past and present. As self-nourishing practices, Indigenous-disability studies and activism seeds possibilities for different paths into the histories ahead of us.

The cumulative development of this DSQ issue has drawn our attention to three interlocking themes at the center of Indigeneity and disability: kinship, place, and knowledge-making. We offer them back in reciprocity and as entry-points to the authors' individual and collective works. These themes serve as anchors to the collection, not as binding categories of stories or as the only approaches to engage. We share them as an invitation to generate connections at their overlaps and beyond. We hope that you create additional linkages, reconfigure the current offerings, start new conversations or extend ongoing ones. Collectively, we seek to dismantle more of the barriers blocking reciprocity between NAIS and DST, and to forge greater connections between fields of study and the communities whose lived histories make them possible.

Kinship

Kinship is a nourishment, a methodology, and a source of knowledge. Kinship embodies sets of relations and practices that change the meanings we attach to bodyminds and behaviors. 4 At every register and across times and places, kinship is dynamic, contextual, contingent, collective, and contested. As historian Adria L. Imada argues in her study of Kānaka 'Ōiwi (Native Hawaiians) forcibly removed to the leprosy settlement on the island of Molokai, family experiences "constitute a micropolitics of survival against the aggregate, coercive power of settler colonial institutions and the weight of Western biomedical knowledge." In Imada's account, "seemingly discrete and heterogeneous acts of contesting medical and legal regulations, Native people and their collateral kin unmade settler colonial processes of ability and disability formation." 5 A variety of DST and NAIS scholars detail that relationships people inhabit—as parents, siblings, partners, and friends, as well as government-sponsored trustees, judges, and physicians—shape the understandings and material consequences of bodyminded difference. 6

Because of its power, kinship has long been a target of imperial and colonial medical and legal intervention. Indigenous-disability studies deepens our understanding of kinship as a central force. In the story of her Muscogee great-great grandmother Emma Gregory, Native American studies scholar Anne Gregory details how U.S. settler policies such as allotment, compounded by medical categories of incompetency, corroded familial obligations, self-determination, and sustenance. 7 Exile from land and kin, confinement and institutionally-induced illness, followed in their wake. The lived impact extends swiftly past the individuals taken away, incarcerated, and buried far from home. Generations later, those who carry the stories continue to reach, question, and to seek justice. In these and many other accounts, kinship explicitly claims human relatives but also kinship to other-than-human-beings, and to air, water, and land.

Place

Place in this context includes specific locations, whether buildings, towns, or territories that are constructed in the minds and by the hands of human beings and land, air, water and all areas of the so-called "natural world." Through both NAIS and DST, we understand that place shapes relations of care and defines relations of power. 8 In our usage of the category, "place" erases the imaginary gulfs between human/non-human and past/present belonging and interaction. 9 Places provide opportunities to talk about reciprocity with—and responsibilities to—non-human kin. As Caroline Lieffers, In'aska (Dennis Hastings, Umoⁿhoⁿ) and Margery Coffey (Mi'oⁿbathiⁿ, Umoⁿhoⁿ) write in their essay on Umoⁿhoⁿ (Omaha) Territory in this collection, "Nothing in this landscape lives alone." 10

Invoking a capacious understanding of place is a critical practice in writing against imperial and settler colonial ideas and histories of Indigeneity and disability. Early European colonizers popularized the idea that Indigenous lands were terra nullius—empty spaces, ripe for the taking by Europeans who could make them "productive"—meaning to make them profitable in a Western, capitalist understanding of land use, domination, and Manifest Destiny. 11 Environmental destruction from imperial and settler exploitation have pathologized and disabled the land itself and the places that hold memory and meaning for a variety of communities and Indigenous nations across the globe. As journalist-activist Jen Deerinwater (Cherokee Nation of Oklahoma) and others show us, this devastation has disproportionately harmed disabled, deaf, mad, and ill Indigenous people and communities. 12

Indigenous people have never agreed with the notion that the lands they and their ancestors have inhabited, the places with whom they have deep relationships, were ever "empty." Places store knowledge, identity, and memory. Reclaiming histories of those places has been a powerful tool in challenging settler myths and fortifying self-determination. 13 In addition to this kind of resistance, place-based collective memory can often cultivate and preserve belonging. 14

This special issue underlines the significance of specificity and the ways places situate individual and community understandings around care and affinity. From Sāmoa to Wabanaki space to Abya Yala and beyond, specific places draw our attention to situatedness—to the ways our positions in the world (physical, social, cultural, economic) influence bodyminds, community, self-determination, and identity.

Ableism, via Western biomedical diagnosis, has been a potent weapon disconnecting Indigenous and disabled peoples from their places. It has aided in the theft of Indigenous lands and the confinement of Indigenous and disabled people. Indigenous-disability studies spells out the inextricable links between medical treatment, confining institutions, and stolen lands. As Juliann Anesi's account of psychiatric institutions and jails in postcolonial Sāmoa reveals, the complex mechanisms through which place and care come to define each other can carry life and death consequences. 15

Knowledge-making

Kinship and place are the foundations on which knowledge grows. They create how, why, and where we find meaning. Research practices, preservation of sources, and ways of sharing information work in reciprocal ways. 16 Indigenous and disabled knowledge-making insists that we grapple with the material consequences of enmeshed structures and systems, including settler colonialism, imperialism, and ableism. 17

Our critiques are nourished by a variety of sources: oral histories and storytelling, exhibits, policies, lands, and correspondence, to genealogies, institutional reports, novels, medical and spiritual practices, and newspaper accounts and more. Our learning—from sources, relationships, and places that hold both—is cross-generational, emerging from different centers, unfolding in winding paths, and carrying changing meanings. 18 This collective work needs to pay careful attention to the power of knowledge-making and to reciprocity: who and what is consulted, valued, resisted, yearned for, and imagined.

The very languages of these raw materials and how they are communicated change what we know about them and how we think about them. Educational studies scholar Alexánder Yarza de los Ríos (Komuiyama) puts it this way: "Languages are woven with ancestral memories; they resonate from their first breath and find new codes, platforms, and modalities. They are breath, energy, vibration, networks, wave and particle, fractal, holon." 19 In this special issue, languages other than English play a prominent role; some essays foreground these languages. The dual translation of Yarza de los Ríos' essay—as just one illustration—reflects an interest and growing practice in de-centering English and of literally expanding our vocabulary (and word-worlds) to understand Indigeneity and disability stories. Intentionally varied formats extend the invitation to engage with one another, growing connections. Hybrid family-historical research projects exist side-by-side with artistic-intellectual creations, photo-essays, long-form scholarly articles, shorter self-reflective pieces, and abridged archival studies.

In our own dreamscape of this project's next chapters, knowledge-making spills past the digital pages of the DSQ—into classrooms and subsequent scholarship and also into cross-generational and interpersonal relations, ecosystems, and our shared futures. At the beginning of each section of this issue, we have provided a brief introduction to the essays within. A list of questions and issues for consideration follow, highlighting the section's unifying themes alongside the individual and collective arguments, calls for justice, and invitations for further interaction, reciprocity, and care between author and reader.

Endnotes

  1. For more information on land acknowledgements, decolonization efforts, and ways to support Indigenous sovereignty, consult for example "Indigenous and Tribal Sovereignty," Climate Justice Alliance, https://climatejusticealliance.org/indigenous-sovereignty/; "Resources on Indigenous Sovereignty," Unist'ot'en, https://unistoten.camp/no-pipelines/resources/sovereignty/; "The Global Indigenous Council (GIC)," Global Indigenous Council, https://www.globalindigenouscouncil.com/; "Sogorea Te' Land Trust," Sogorea Te' Land Trust, https://sogoreate-landtrust.org/; "Giniw Collective: Profile," Giniw Collective, https://twitter.com/giniwcollective?lang=en; "Welcome to the Tribal Court Clearinghouse," The Tribal Court Clearinghouse, https://www.tribal-institute.org/. In the United States and elsewhere, many universities are rooted—literally—on stolen land. Consult the "Land-grab universities" project, https://www.landgrabu.org/; also read Megan Red Shirt-Shaw's "Beyond the Land Acknowledgement: College 'LAND BACK' or Free Tuition for Native Students," Hack the Gates: Policy and Practice Brief (August 2020), https://hackthegates.org/wp-content/uploads/2020/08/Redshirt-Shaw_Landback_HTGreport.pdf; Eve Tuck and K. Wayne Yang, "Decolonization Is Not a Metaphor," Decolonization: Indigeneity, Education & Society 1, no. 1 (2012): 1–40, https://jps.library.utoronto.ca/index.php/des/article/view/18630/15554. Organizations and projects dedicated to Indigenous sovereignty include Crushing Colonialism, https://www.crushingcolonialism.org/; Seeding Sovereignty, https://seedingsovereignty.org/; Unsettling America: Decolonization in Theory and Practice, https://unsettlingamerica.wordpress.com/. A good place to begin to learn more about the Indigenous peoples where you live is the crowd-sourced website Native-Land.ca.
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  2. Ryan Scott Hechler, "The Fourth Lifeway: Recognizing the Legacy of Bodily Difference and Disability within the Inka Empire" Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8459; Jess Cowing, "Review of "Holding Up the Sky," or Naming Maine as Wabanaki Homelands," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8486; Amanda Stuckey, "Stories Out of Place: Archives of Disability and Settler Colonialism in and from Life of Black Hawk," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8482; Adria L. Imada, "A Decolonial Disability Studies?" Disability Studies Quarterly 37, no. 3 (2019). https://doi.org/10.18061/dsq.v37i3.5984; Maria Yellow Horse Brave Heart, "Wakiksuyapi: Carrying the Historical Trauma of the Lakota" Tulane studies in Social Welfare 21-22 (2000): 245-266; Donna Grandbois, "Stigma of Mental Illness among American Indian and Alaska Native Nations: Historical and Contemporary Perspectives," Issues in Mental Health Nursing 26 (2005): 1001-1024. https://doi.org/10.1080/01612840500280661; Eve Tuck, "Commentary: Decolonizing Methodologies 15 Years Later," AlterNative 9, no. 4 (December 1, 2013). https://doi.org/10.1177/117718011300900407: 365–72; Julie Avril Minich, "Enabling whom? Critical Disability Studies Now," Lateral 5, no. 1 (2016): 5-1. https://doi.org/10.25158/L5.1.9; Sins Invalid, Skin, Tooth, and Bone: The Basis of Movement is Our People (Berkeley, CA: Sins Invalid, 2016); Sarah Bird Rose, Hidden Histories: Black Stories from Victoria River Downs, Humbert River and Wave Hill Stations (Cranberra: Aboriginal Studies Press, 1991); Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples (London: Zed Books Ltd, 2005); Sara White, "Crippling the Archives: Negotiating Notions of Disability in Appraisal and Arrangement and Description," Society of American Archivists 75/1 (Spring-Summer 2012): 109–124. https://doi.org/10.17723/aarc.75.1.c53h4712017n4728
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  3. Lavonna Lovern, "Indigenous Concepts of Difference: An Alternative to Western Disability Labeling," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8468; Lieketseng Ned, Chioma Ohajunwa, Lily Kpobi, "Thinking about Mental Health and Spirituality from the Indigenous Knowledge Systems Frame of Reference," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8450; "Decolonization Means the End of Ableism: A Conversation with Jen Deerinwater," NPAIHB—Indian Leadership for Indian Health (n.d.). https://www.npaihb.org/end-ableism/; Alice Wong interview with Johnnie Jae (Otoe-Missouria and Choctaw tribes of Oklahoma), "Episode 93: Disabled Indigenous Creators," Disability Visibility Podcast, https://disabilityvisibilityproject.com/2020/12/26/ep-93-Indigenous-disabled-creators/, December 26, 2020; Rachel Setzer, "Decolonization as a Strategy for Accommodating Disabilities," Disability Visibility Project guest blog, https://disabilityvisibilityproject.com/2020/07/19/decolonization-as-a-strategy-for-accommodating-disabilities/, July 19, 2020; Scott Avery, Culture is Inclusion: A Narrative of Aboriginal and Torres Strait Islander People with Disability (Sydney South, N.S.W.: First Peoples Disability Network, 2018).
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  4. Vivian Delchamps, "Rattlesnake Kinship: Indigeneity, Disability, Animality," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8451; Sandy Grande, "Aging, Precarity, and the Struggle for Indigenous Elsewhere," International Journal of Qualitative Studies in Education 31, no. 3 (2018): 168-176. https://doi.org/10.1080/09518398.2017.1401145; Hilary N. Weaver and Francis Yuen Editor-in-Chief, "All My Relations: Understanding the Experiences of Native Americans with Disabilities," Journal of Social Work in Disability & Rehabilitation, 14, no. 3-4 (2015): 145-147. https://doi.org/10.1080/1536710X.2015.1070781; Anita Ghai, ed., Disability in South Asia: Knowledge and Experience (Thousand Oaks, CA: Sage Publications Pvt. Limited, 2018). https://doi.org/10.4135/9789353280321; Deborah, Stienstra, Gail Baikie, and Susan M. Manning, "My Granddaughter Doesn't Know She has Disabilities and We Are Not Going to Tell Her': Navigating intersections of Indigenousness, disability and gender in Labrador," Disability and the Global South 5, no. 2 (2018): 1385-1406; Dian Million, "Resurgent Kinships: Indigenous Relations of Well-being vs. Humanitarian Health Economies," In Routledge Handbook of Critical Indigenous Studies (New York: Routledge, 2020), 392-404. https://doi.org/10.4324/9780429440229-34
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  5. Adria L. Imada, "Family History as Disability History: Native Hawaiians Surviving Medical Incarceration," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8475.
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  6. For example, Pearl Yellow Old Woman-Healy and Stacey Running Rabbit, "Raising Our Children with Disabilities in Akomimoksin," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8467; Esther Akua Gyamfi, "Defying the Odds: A Self-reflection of an Indigenous Woman Lawyer with a Disability in Ghana," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8458; Íris Morais Araújo, "Dangerous Representations: 'Indigenous Infanticide,' Disability, and Karitiana Relations in Brazil," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8443; Devon Mihesuah, "Becoming Insane: The Death of Arch Wolfe at the Canton Asylum for Insane Indians," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8444; Carol Locust, "Leave No One Behind: Approaches to Working Effectively with American Indians/Alaska Natives," Digital publication (2003), https://hdl.handle.net/1813/89867; Lee Ann Nichols & Bette Keltner, "Indian Family Adjustment to Children with Disabilities," American Indian and Alaskan Native Mental Health Research 12, no. 1(2005): 22-48. https://doi.org/10.5820/aian.1201.2005.22; Lavonna Lovern, "Native American Worldview and the Discourse on Disability," Philosophy of Disability 9, no.1 (2008): 113-20. https://doi.org/10.5840/eip20089123; Sean Kicummah Teuton, "Disability in Indigenous North America: In Memory of William Sherman Fox," In The World of the Indigenous Americas, edited by Robert Warrior (Hoboken: Taylor and Francis, 2014); Basil Johnson, Crazy Dave (Toronto: Key Porter Books, 1999); Chris Chapman, "Colonialism, Disability, and Possible Lives: The Residential Treatment of Children Whose Parents Survived Indian Residential Schools," Journal of Progressive Human Services 24, no. 2 (2012): 127-158. https://doi.org/10.1080/10428232.2012.666727; Ella Callow, Lucy Sirianni, and Susan Schweik, "State of Change: State-Level Actions to Protect the Rights of Parents with Disabilities and Their Children," Haas Institute Policy Brief (2018), https://escholarship.org/uc/item/08m32081; Madeline C. Burghardt, Broken: Institutions, Families, and the Construction of Intellectual Disability (Montreal: McGill-Queen's University Press, 2018); Alison Kafer, Feminist, Queer, Crip (Bloomington: Indiana University Press, 2013); Anne E. Parson, From Asylum to Prison: Deinstitutionalization and the Rise of Mass Incarceration after 1945 (Chapel Hill: University of North Carolina Press, 2018). https://doi.org/10.5149/northcarolina/9781469640631.001.0001; Linda R. Steele, "Troubling Law's Indefinite Detention: Disability, the Carceral Body and Institutional Injustice," Social & Legal Studies 30, no.1 (2021):80-103. https://doi.org/10.1177/0964663918769478
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  7. Anne Gregory, "Competency, Allotment, and the Canton Asylum: The Case of a Muscogee Woman," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8476. For more on self-determination consult Joanne Barker, ed., Sovereignty Matters: Locations of Contestation and Possibility in Indigenous Struggles for Self-determination (Lincoln: University of Nebraska Press, 2005); Amy E. Den Ouden and Jean M. O'Brien, eds., Recognition, Sovereignty Struggles, and Indigenous Rights in the United States: A Sourcebook (Chapel Hill: The University of North Carolina Press, 2013); Aileen Moreton-Robinson, ed., Sovereign Subjects: Indigenous Sovereignty Matters (New York: Routledge, 2020). https://doi.org/10.4324/9781003117353; Maylei Blackwell, Floridalma Boj Lopez, Luis Urrieta Jr., eds. "Special Issue: Critical Latinx Indigeneities," Latino Studies 15 (2017): 126–137. https://doi.org/10.1057/s41276-017-0064-0; Kehaulani Vaughn, "Sovereign Embodiment: Native Hawaiians and Expressions of Diasporic Kuleana," Hūlili Journal 11(2019): 227-245.
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  8. Native American and Indigenous Studies has long acknowledged the central role place holds in understanding settler colonialism and self-determination. Eve Tuck, Marcia McKenzie, and Kate McCoy, "Land Education: Indigenous, Post-colonial, and Decolonizing Perspectives on Place and Environmental Education Research," Environmental Education Research 20, no. 1 (2014): 1-23. https://doi.org/10.1080/13504622.2013.877708 Likewise, Disability Studies scholars historically have stressed how places—whether homes, institutions, etc.—limit and dictate choices about care and well-being for individuals and communities more broadly. Leah Lakshmi Piepzna-Samarasinha, Care Work: Dreaming Disability Justice (Arsenal Pulp Press, 2018); Liat Ben-Moshe, Chris Chapman, and Allison C. Carey, eds., Disability Incarcerated: Imprisonment and Disability in the United States and Canada (New York: MacMillan, 2014) https://doi.org/10.1057/9781137388476; Susan Burch and Michael Rembis, eds., Disability Histories (Champaign-Urbana: University of Illinois Press, 2014); "EveryBody: An Artifact History of Disability in America," Online Museum Exhibit (Washington, DC: Smithsonian National Museum of American History), https://everybody.si.edu/; Alison C. Carey, On the Margins of Citizenship: Intellectual Disability and Civil Rights in Twentieth-Century America (Philadelphia: Temple University Press, 2009).
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  9. For example, consult Alexánder Yarza de los Ríos (Komuiyama), "Abya Yala's Disability: Weaving with the Thread and Breath of the Ancestor," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8445; Jess Cowing, "Review of "Holding Up the Sky," or Naming Maine as Wabanaki Homelands," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8486.
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  10. Caroline Lieffers, In'aska (Dennis Hastings) and Margery Coffey (Mi'oⁿbathiⁿ), "Inseparable: Lands and Peoples in Sacred Connection," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8462.
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  11. Jean O'Brien, Firsting and Lasting: Writing Indians out of Existence in New England (Minneapolis: University of Minnesota Press, 2010). https://doi.org/10.5749/minnesota/9780816665778.001.0001; Andrew Fitzmaurice, "The Genealogy of Terra Nullius," Australian Historical Studies 38, no.129 (2007): 1-15. https://doi.org/10.1080/10314610708601228; Roxanne Dunbar-Ortiz, An Indigenous Peoples' History of the United States (Boston: Beacon Press, 2014).
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  12. Jen Deerinwater, "Colonial Forces of Environmental Violence on Deaf, Disabled, & Ill Indigenous People," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8479; Traci Voyles, Wastelanding: Legacies of Uranium Mining in Navajo Country (University of Minnesota Press, 2015). https://doi.org/10.5749/minnesota/9780816692644.001.0001; Sarah Jaquette Ray and Jay Sibara, eds., Disability Studies and the Environmental Humanities: Toward an Eco-Crip Theory (Lincoln: University of Nebraska Press, 2017).
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  13. Keith H. Basso, Wisdom Sits in Places: Landscape and Language Among the Western Apache (Albuquerque: University of New Mexico Press, 1996). According to Albert "Sonny" Mchalsie (Stó:lō), place names turn settler-defined terra nullius "into a place where our ancestors continue to live in spirit. In Joshua Reid, The Sea Is My Country: The Maritime World of the Makahs (New Haven: Yale University Press, 2015), 140.
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  14. In her work with Athapaskan and Tlingit communities, Julie Cruikshank describes landscapes as "archive[s] where memories can be stored." Julie Cruikshank, Do Glaciers Listen? Local Knowledge, Colonial Encounters, and Social Imagination (Vancouver: University of British Columbia Press, 2005), 11. Malinda Maynor Lowery argues that Lumbee people in North Carolina (USA) have long used kinship and place over tribal identity and biological descent to define their community. Malinda Maynor Lowery, Lumbee Indians in Jim Crow South: Race, Identity, and the Making of a Nation (Chapel Hill: University of North Carolina Press, 2010). Consult also Laura Jaffee and Kelsey John, "Disabling Bodies of/and Land: Reframing Disability Justice in Conversation with Indigenous Theory and Activism," Disability and the Global South 5, no. 2 (2018): 1407-1429; Juliet Larkin-Gilmore, "On the Borders: Towns, Mobility, and Public Health in Mojave History," Journal of Arizona History 61, no. 3 (2020): 511-534.
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  15. Juliann Anesi, "Enduring the Storm: Mental Disability in Oceania and the Story of Hans Dalton," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8457. Also consult Brandi Bushman and Pasquale Toscano, "The Way History Lands on a Face': Disability, Indigeneity, and Embodied Violence in Tommy Orange's There," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8483; Sarah Whitt, "'Care and Maintenance': Indigeneity, Disability, and Settler Colonialism at the Canton Asylum for Insane Indians (1902-1934)," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8463; Jessica Cowing, "Settler States Of Ability: Assimilation, Incarceration, and Native Women's Crip Interventions," Ph.D. diss. (William & Mary, 2020); Caroline Lieffers, "Imperial Ableism: Disability and American Expansion, c.1850-1930," Ph.D. diss. (Yale University, 2020); Sam Spady, "Reflections on Late Identity: In Conversation with Melanie J. Newton, Nirmala Erevelles, Kim TallBear, Rinaldo Walcott, and Dean Itsuji Saranillio," Critical Ethnic Studies 3, No. 1 (Spring 2017): 90-115. https://doi.org/10.5749/jcritethnstud.3.1.0090; Nirmala Erevelles, Disability and Difference in Global Contexts: Enabling a Transformative Body Politic (New York: Palgrave Macmillan, 2011). https://doi.org/10.1057/9781137001184; Susan Burch, Committed: Remembering Native Kinship in and beyond Institutions (Chapel Hill: University of North Carolina Press, 2021).
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  16. Smith, Decolonizing Methodologies; Heather Hollins, "Reciprocity, Accountability, Empowerment: Emancipatory Principles and Practices in the Museum," In Re-presenting Disability (New York: Routledge, 2013), 248-263; Susan Burch and Penny Richards, "Methodology," In Oxford University Press Handbook for Disability History, edited by Michael Rembis, Kim Nielsen, and Catherine Kudlick (Oxford: Oxford University Press, 2018); Chris Andersen and Jean M. O'Brien, eds., Sources and Methods in Indigenous Studies (New York: Routledge, 2016). https://doi.org/10.4324/9781315528854
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  17. Consult for example, maxpú hiⁿga miⁿga (Charlee Huffman) and Marina Tsaplina, "a prescription for consent," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8487; Eli Clare, Brilliant Imperfection: Grappling with Cure (Durham: Duke University Press, 2017). https://doi.org/10.2307/j.ctv1168bcj; Susan Hawthorne, "Land, Bodies, and Knowledge: Biocolonialism of Plants, Indigenous Peoples, Women, and People with Disabilities," Signs: Journal of Women in Culture and Society 32, no. 2 (2007): 314-323. https://doi.org/10.1086/508224; Siobhan Senier, "'Traditionally, Disability Was Not Seen as Such': Writing and Healing in the Work of Mohegan Medicine People," Journal of Literary & Cultural Disability Studies 7, no. 2 (2013): 213-229. https://doi.org/10.3828/jlcds.2013.15; Helen Meekosha, "Decolonising Disability: Thinking and Acting Globally," Disability & Society 26, no. 6 (2011): 667-682. https://doi.org/10.1080/09687599.2011.602860; Ella Callow, Munazza Tahir, and Maurice Feldman, "Judicial Reliance on Parental IQ in Appellate-level Child Welfare Cases Involving Parents with intellectual and Developmental Disabilities," Journal of Applied Research in Intellectual Disabilities 30, no. 3 (2017): 553-562. https://doi.org/10.1111/jar.12296; Alicia Elliot, A Mind Spread Out on the Ground (Toronto: Doubleday Canada, 2019).
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  18. Scott Thomas Gibson, Sara Newman, and Maria Antonia Carcelen Estrada, "Indigeneity and Disabilities in the Ecuadorian Oral History Archives," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8454; Meghann O'Leary, "Elissa Washuta's My Body is a Book of Rules: A Crip Mad Reading of Psychiatric Compliance and Resistance," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8481; Amanda Stuckey, "Stories Out of Place: Archives of Disability and Settler Colonialism in and from Life of Black Hawk," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8482.
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  19. Alexánder Yarza de los Ríos (Komuiyama), "Abya Yala's Disability: Weaving with the Thread and Breath of the Ancestor," Disability Studies Quarterly 41, no. 4 (Fall 2021) https://doi.org/10.18061/dsq.v41i4.8445.
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