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2016 - National Women's Studies Association Words: 98 words || 
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1. Detournay, Diane. "Colonizing Disciplines: Women’s Studies, American Indian Studies and Hmong Studies" Paper presented at the annual meeting of the National Women's Studies Association, Palais des congrès de Montréal, Montreal, Quebec, <Not Available>. 2018-07-17 <http://citation.allacademic.com/meta/p1141065_index.html>
Publication Type: Individual Paper
Abstract: This paper engages the student-led struggle for the institutionalization of Hmong Studies at UW-Eau Claire to reflect on how the university renders Women’s Studies, American Indian Studies and Hmong Studies into oppositional sites. In a moment marked by intensified discourses of budgetary ‘crisis’ and anxieties about nation-wide student protests, the institutional rhetoric of “equity, diversity, inclusivity” tied the viability of these programs to the compartmentalization of patriarchy, settler colonialism and US imperialism. Here I trace how these terms effectively produce colonialism as the analytic frame for understanding relationships between disciplines, and the strategic refusals to do so.

2013 - 37th Annual National Council for Black Studies Words: 296 words || 
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2. Okafor, Victor. "Black Studies, African American Studies, Africana Studies or Africology? The debate about how to name the discipline revisited" Paper presented at the annual meeting of the 37th Annual National Council for Black Studies, The Westin Hotel - Downtown, Indianapolis, ID, Mar 13, 2013 <Not Available>. 2018-07-17 <http://citation.allacademic.com/meta/p645174_index.html>
Publication Type: Panelist Abstract
Review Method: Peer Reviewed
Abstract: The debate about how to appropriately name what we do has been bubbling within the last 44 years of the establishment of the first Black Studies Department in 1968 at San Francisco State University as other universities in the United States planned, either by their own volition or through grassroots pressures or a combination of both factors and instituted their own programs. Such has been the unrelenting nature of this debate that the 2006 edition of the annual conference of the National Council of Black Studies (NCBS) was devoted to it.
In retrospect, it would appear that, given the nature of the times, the first generation of black studies was driven primarily by a desire for a niche in the academy. That is, what mattered most to their creators, it seems, was to first have a chance to put in place a set of courses about the black experience. Given an institutional tendency to resist the notion of having a distinct space for Black Studies which confronted the first generation of Black Studies, it does not appear that, and the literature on this subject does not demonstrate measurably, that nomenclatural questions took up significant attention during the early years of the institutionalization of the discipline. However, as more and more black studies departments and programs emerged and they sought to move beyond inter-departmental scheduling and offering of undergraduate courses, towards both relative autonomy and programming for graduate education, new and complex questions arose. One of those complex questions is this. Instead of creating autonomous departments, why not have the traditional disciplines develop courses on the black experience that fall within their subject areas? In addition to the preceding questions or issues, this paper also show-cases the experience of a department that adopted a new name recently.

2011 - National Women's Studies Association Words: 93 words || 
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3. Harper, Susan. "TransGendering Women’s Studies: Gender Studies, Naming, and the Political Project of Women’s Studies" Paper presented at the annual meeting of the National Women's Studies Association, SHERATON HOTEL (DOWNTOWN) ATLANTA, Atlanta, GA, <Not Available>. 2018-07-17 <http://citation.allacademic.com/meta/p511951_index.html>
Publication Type: Individual Paper
Abstract: This paper argues that the current move to transition or rename Women’s Studies to Gender Studies risks losing the central political project of the discipline. The author examines the various arguments for and against renaming Women’s Studies as Gender Studies, including an analysis of the fundamental differences and key commonalities between the two areas of inquiry. While asserting that Gender Studies is a valid and important area of study, this paper argues that conflating Gender Studies with Women’s Studies obscures both the political nature of Women’s Studies and the diversity of Gender Studies.

2012 - LRA 62nd Annual Conference Pages: unavailable || Words: 1780 words || 
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4. Bennett, Stephanie. "I Don’t Just Teach Social Studies, I Teach Literacy Too: Social Studies Education Pre-Service Teachers Beliefs About Disciplinary Literacy in a Social Studies Classroom" Paper presented at the annual meeting of the LRA 62nd Annual Conference, Sheraton San Diego Hotel & Marina, San Diego, CA, Nov 28, 2012 Online <PDF>. 2018-07-17 <http://citation.allacademic.com/meta/p574330_index.html>
Publication Type: Roundtable
Review Method: Peer Reviewed

2017 - American Studies Association Annual Meeting Words: 472 words || 
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5. Madrigal, Raquel. "Unlearning U.S. Migration on Tohono O’odham Lands: Anti-colonial Praxis, Comparative Ethnic Studies, Critical Indigenous Studies" Paper presented at the annual meeting of the American Studies Association Annual Meeting, Hyatt Regency Chicago, Chicago, Illinois, <Not Available>. 2018-07-17 <http://citation.allacademic.com/meta/p1259283_index.html>
Publication Type: Internal Paper
Abstract: This paper puts forth a dissenting praxis intellectually and politically. First, a comparative ethnic studies methodology grounded within a critical Indigenous studies perspective. Second, a critical migrant activism rooted in Indigenous politics. Tohono O’odham hiphop group, Shining Soul, states: “The immigration struggle is also an Indigenous struggle.” In conjunction, migrant activist Harsha Walia affirms: “Migrant justice will be short lived if gained at the expense of Indigenous” sovereignty. This paper thus highlights the intellectual and political stakes of Indigenous sovereignty at the U.S.-Mexico border in relation to undocumented immigrant and migrant activism. Such political and cultural articulations between Indigenous and immigrant/migrant activism are scarce and rendered unintelligible. However, they define delicate, critical points where political coalitions between Indigenous and migrant activism, and intellectual rapprochement between comparative ethnic studies and critical indigenous studies are possible and necessary for anticolonial praxis. This paper excavates such points of convergence.

In this vein, political activist, Alex Soto, Komkch’ed e Wah ‘osithk, from the Tohono O’odham Nation, in 2014 wrote on the O’odham Solidarity Across Borders Collective website:
I recognize this is a complex issue. I do not want fellow Indigenous migrants coming from the southern hemisphere to be criminalized by racist laws. I do not want families to be separated, loved ones to be deported, or for them to ever have to walk the hot desert in the first place…But at the same time, I do not want my homeland to be a police state. I do not want our ceremonies to be disrupted. I do not want our jewed (land) destroyed by border security apparatus…Ultimately I do not want…“an O'odham Berlin Wall” built at the border.

Soto’s excerpt calls attention to the contemporary and historically ongoing U.S. settler colonial violence via militarized border patrol, anti-immigration law, surveillance, detention and deportation regimes, including the U.S.-Mexico international boundary line. These U.S. settler projects bisect and dissect Tohono O’odham ancestral lands in the state of Arizona, erode animal and plant life, disrupt traditional cultural practices, and obstruct the sovereign mobility of O’odham people. Moreover, they mistake O’odham for the reified racial and gendered categories of the “illegal,” the “alien,” the “criminal,” the “terrorist,” the “Mexican,” and the “drug trafficker.” Soto thus highlights O’odham indigenous sovereignty, as it remains largely unintelligible and ignored at the U.S.-Mexico border, within U.S.
immigration policy debates, and between undocumented immigrant and migrant activism. He spotlights, together with Shining Soul and Walia, the urgent imperative for a dissenting relational praxis oriented in a critical Indigenous perspective and politic. Ergo, this paper follows this political and cultural trajectory towards a dissenting, anti-colonial, relational methodology via comparative ethnic studies and critical Indigenous studies. For it is imperative to dismantle U.S. settler colonial occupation, dispossession, extermination and erasure of Indigenous sovereignty, logics ultimately used to subject undocumented immigrants and migrants to expulsion and death at the U.S.-Mexico border.

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