Heidi Kiiwetinepinesiik Stark | University of Victoria (original) (raw)
Heidi Kiiwetinepinesiik Stark (Turtle Mountain Ojibwe) received her Ph.D. in American Studies from the University of Minnesota, Twin Cities, in 2008. Her doctoral research focused on Anishinaabe treaty-making with the United States and Canada and serves as the foundation for her manuscript Stealing Fire, Scattering Ashes: Anishinaabe Treaty-Relations and U.S./Canada State-Formation (In progress, University of Minnesota Press, First Peoples Series). Her primary area of research and teaching is in the field of Indigenous Comparative Politics, Native Diplomacy & Treaty and Aboriginal Rights. She is the co-author of the third edition of American Indian Politics and the American Political System (2010) with Dr. David E. Wilkins.
Phone: 250-721-6430
Address: University of Victoria
Department of Political Science
SSM A316, 3800 Finnerty Rd.
Victoria BC V8P 5C2
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Papers by Heidi Kiiwetinepinesiik Stark
Article published in the Michigan State Law Review.
Resurgence and Reconciliation, 2018
Abstract: Indigenous resistance in the 19th century was recast as criminal activities, enabling t... more Abstract: Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and Canada to avert attention from their own illegality. The imposition of colonial law, facilitated by casting Indigenous men and women as savage peoples in need of civilization and constructing Indigenous lands as lawless spaces absent legal order, made it possible for the United States and Canada to reduce Indigenous political authority, domesticating Indigenous nations within the settler state, shifting and expanding the boundaries of both settler law and the nation itself by judicially proclaiming their own criminal behaviors as lawful.
The Western Historical Quarterly, 2014
Journal of Transnational American Studies, 2012
In his book The Manitous, Basil Johnston recounts the story of Maudjee-kawiss, one of the origina... more In his book The Manitous, Basil Johnston recounts the story of Maudjee-kawiss, one of the original Anishinaabe ancestors whose task it was to patrol the boundaries of the Anishinaabe homeland. This occupation provided Maudjee-kawiss with the opportunity to see the people who lived in the adjoining lands and to learn their customs, traditions, and practices. In his travels north, Maudjee-kawiss encountered the land of the Bear Nation.
Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and ... more Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and Canada to avert attention from their own illegality. The imposition of colonial law, facilitated by casting Indigenous men and women as savage peoples in need of civilization and constructing Indigenous lands as lawless spaces absent legal order, made it possible for the United States and Canada to reduce Indigenous political authority, domesticating Indigenous nations within the settler state, shifting and expanding the boundaries of both settler law and the nation itself by judicially proclaiming their own criminal behaviors as lawful.
The American Indian Quarterly, Jan 1, 2012
Article published in the Michigan State Law Review.
Resurgence and Reconciliation, 2018
Abstract: Indigenous resistance in the 19th century was recast as criminal activities, enabling t... more Abstract: Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and Canada to avert attention from their own illegality. The imposition of colonial law, facilitated by casting Indigenous men and women as savage peoples in need of civilization and constructing Indigenous lands as lawless spaces absent legal order, made it possible for the United States and Canada to reduce Indigenous political authority, domesticating Indigenous nations within the settler state, shifting and expanding the boundaries of both settler law and the nation itself by judicially proclaiming their own criminal behaviors as lawful.
The Western Historical Quarterly, 2014
Journal of Transnational American Studies, 2012
In his book The Manitous, Basil Johnston recounts the story of Maudjee-kawiss, one of the origina... more In his book The Manitous, Basil Johnston recounts the story of Maudjee-kawiss, one of the original Anishinaabe ancestors whose task it was to patrol the boundaries of the Anishinaabe homeland. This occupation provided Maudjee-kawiss with the opportunity to see the people who lived in the adjoining lands and to learn their customs, traditions, and practices. In his travels north, Maudjee-kawiss encountered the land of the Bear Nation.
Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and ... more Indigenous resistance in the 19th century was recast as criminal activities, enabling the US and Canada to avert attention from their own illegality. The imposition of colonial law, facilitated by casting Indigenous men and women as savage peoples in need of civilization and constructing Indigenous lands as lawless spaces absent legal order, made it possible for the United States and Canada to reduce Indigenous political authority, domesticating Indigenous nations within the settler state, shifting and expanding the boundaries of both settler law and the nation itself by judicially proclaiming their own criminal behaviors as lawful.
The American Indian Quarterly, Jan 1, 2012
For the Anishinaabeg people, who span a vast geographic region from the Great Lakes to the Plains... more For the Anishinaabeg people, who span a vast geographic region from the Great Lakes to the Plains and beyond, stories are vessels of knowledge. They are bagijiganan, offerings of the possibilities within Anishinaabeg life. Existing along a broad narrative spectrum, from aadizookaanag (traditional or sacred narratives) to dibaajimowinan (histories and news)—as well as everything in between—storytelling is one of the central practices and methods of individual and community existence. Stories create and understand, survive and endure, revitalize and persist. They honor the past, recognize the present, and provide visions of the future. In remembering, (re)making, and (re)writing stories, Anishinaabeg storytellers have forged a well-traveled path of agency, resistance, and resurgence. Respecting this tradition, this groundbreaking anthology features twenty-four contributors who utilize creative and critical approaches to propose that this people’s stories carry dynamic answers to questions posed within Anishinaabeg communities, nations, and the world at large. Examining a range of stories and storytellers across time and space, each contributor explores how narratives form a cultural, political, and historical foundation for Anishinaabeg Studies. Written by Anishinaabeg and non-Anishinaabeg scholars, storytellers, and activists, these essays draw upon the power of cultural expression to illustrate active and ongoing senses of Anishinaabeg life. They are new and dynamic bagijiganan, revealing a viable and sustainable center for Anishinaabeg Studies, what it has been, what it is, what it can be.