Abuse, compounded by racism, continued, but Chacaby found supports to help herself and others. Over the following decades, she achieved sobriety; trained and worked as an alcoholism counsellor; raised her children and fostered many others; learned to live with visual impairment; and came out as a lesbian.
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In , Chacaby led the first gay pride parade in Thunder Bay. Ma-Nee Chacaby has emerged from hardship grounded in faith, compassion, humour, and resilience. Her memoir provides unprecedented insights into the challenges still faced by many Indigenous people. Asegi Stories: C5 D In Cherokee Asegi udanto refers to people who either fall outside of men's and women's roles or who mix men's and women's roles. Asegi, which translates as "strange," is also used by some Cherokees as a term similar to "queer. As the first full-length work of scholarship to develop a tribally specific Indigenous Queer or Two-Spirit critique, Asegi Stories examines gender and sexuality in Cherokee cultural memory, how they shape the present, and how they can influence the future.
The theoretical and methodological underpinnings of Asegi Stories derive from activist, artistic, and intellectual genealogies, referred to as "dissent lines" by Maori scholar Linda Tuhiwai Smith. Driskill intertwines Cherokee and other Indigenous traditions, women of color feminisms, grassroots activisms, queer and Trans studies and politics, rhetoric, Native studies, and decolonial politics. Drawing from oral histories and archival documents in order to articulate Cherokee-centered Two-Spirit critiques, Driskill contributes to the larger intertribal movements for social justice.
Indian Blood: Jolivette Call Number: S48 J65 Prior to contact with European settlers, most Native American tribes held their two-spirit members in high esteem, even considering them spiritually advanced. However, after contact - and religious conversion - attitudes changed and social and cultural support networks were ruptured. This discrimination led to a breakdown in traditional values, beliefs, and practices, which in turn pushed many two-spirit members to participate in high-risk behaviors.
The result is a disproportionate number of two-spirit members who currently test positive for HIV. Using surveys, focus groups, and community discussions to examine the experiences of HIV-positive members of San Francisco's two-spirit community, Indian Blood provides an innovative approach to understanding how colonization continues to affect American Indian communities and opens a series of crucial dialogues in the fields of Native American studies, public health, queer studies, and critical mixed-race studies.
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Erotics of Sovereignty: I52 R54 In the Nixon administration inaugurated a new era in federal Indian policy. No more would the U. Rifkin shows how the work of these queer or two-spirit Native writers affirms the significance of the erotic as an exercise of individual and community sovereignty. In this way, we come to see how their work contests the homophobic, sexist, and exclusivist policies and attitudes of tribal communities as well as those of the nation-state.
When Did Indians Become Straight?: I6 R54 When Did Indians Become Straight? It offers a cultural and literary history that stretches from the early-nineteenth century to the early-twenty-first century, demonstrating how Euramerican and Native writers have drawn on discourses of sexuality in portraying Native peoples and their sovereignty.
Two-Spirits Among Us: celebrating LGBTQ Native American and First Nations stories
Spaces Between Us: S48 M67 We are all caught up in one another, Scott Lauria Morgensen asserts, we who live in settler societies, and our interrelationships inform all that these societies touch. Native people live in relation to all non-Natives amid the ongoing power relations of settler colonialism, despite never losing inherent claims to sovereignty as indigenous peoples.
Explaining how relational distinctions of "Native" and "settler" define the status of being "queer," Spaces Between Us argues that modern queer subjects emerged among Natives and non-Natives by engaging the meaningful difference indigeneity makes within a settler society. Morgensen's analysis exposes white settler colonialism as a primary condition for the development of modern queer politics in the United States.
Bringing together historical and ethnographic cases, he shows how U. Presenting a "biopolitics of settler colonialism"--in which the imagined disappearance of indigeneity and sustained subjugation of all racialized peoples ensures a progressive future for white settlers--Spaces Between Us newly demonstrates the interdependence of nation, race, gender, and sexuality and offers opportunities for resistance in the United States. Queer Indigenous Studies: S48 Q84 Shane is torn between his responsibilities at home and the promise of freedom calling to him from the city.
He pushes through barrier after barrier, determined to take care of his mom and earn money for school; but when circumstances take a turn for the worse, Shane has to choose between his family or his future.
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In a world where people feel like they have seen it all, this is a chance to be exposed to what will be a new world for a lot of people. GLAAD works with networks, studios and independent producers to change the narrative by building understanding and accelerating acceptance of LGBTQ people here and around the world. And in shining a bright light on Native American, First Nation and Canadian Aboriginal LGBTQ people and the stories of their lives, we acknowledge a culture that not only precedes many others on this continent, but can also teach us the value of respecting and celebrating those Two Spirits among us.
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