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This article, evaluating the usefulness and applicability of the ecofeminist tenets upon the environmental fiction of Erdrich and Morrison, creates a new understanding of the preservation of the environment for engendering a more egalitarian relationship between humanity and nature. It presents the critique of the ways Toni Morrison and Louise Erdrich engage with the environmental themes and motifs using the historical connections of their communities with nature as a reference point via eco-performative texts. The overall scheme of the article, therefore, denies the anthropocentric approach upheld by the Euro-American world towards the environment and glorifies the biocentric approach revered and celebrated by the Native American and AfroAmerican lifestyle, emphasizing that in the cosmic scheme of nature, not just humans but non-humans, nature and environment are equal partners. The study concludes that Morrison and Erdrich have stressed in their fiction the ecocritical recognition of the inevitable interdependence of man and nature. Their fiction asserts that considering environmental issues to be human issues can positively affect the human attitude towards nature/environment.

This research article is an attempt to evaluate the Native and Afro American women writers 'sustained efforts to articulate a continuous and internal cultural female identity by constructing re evaluative narratives that deconstruct institutionally supported universal female images inflicted upon the third and fourth world women by the first world feminist intelligentsia. To do so these women writers radically depart from the conventions of Euro American stylistic, formal and structural modalities of the narrative and use instead a stylistic mosaic allowing the native and black oral traditions to imbricate with the white normative models. Since literature and arts have always been an effective medium, an expansive domain, and a discursive field where writers have been voicing the aureate human feelings, conflicting passions and the continuous struggles of the different societal segments, especially of deprived strata against those who maintain and perpetuate their cultural and political hegemony by suppressing the subalterns, the women writers from the fourth world ethnic communities have expressed whole range of the intensely personal and communal human emotions that radiate from the springboard of social, cultural, historic and political practices One of the significant features that the Native American and Afro American women writers often demonstrate include the use of magical realist strategies that express, on one hand, their efforts to indigenize narrative and, on the other hand, help them construct female identity from their own perspective since, within main concerns of contemporary fourth world feminist criticism, the (re) construction of female identity merits special attention and analysis. The stereotypical discursive construction of the Native and Afro American women by the dominant Euro American discourses bracketed them into essentialist categories glossing over the medley of vital differences that these women reveal in their social, cultural, anthropological and sexual strictures. Tackling the issue of the discursive construction of female identity that involves conceptual and perspectival problems, both Native American and Afro American women writers deconstruct the sweeping generalization of the fourth world women by challenging and subverting the clichéd images replacing them with empowered and agentive subjects who are no more subjected to, what Gyatri Spivk conceptualizes, subalternity and "epistemic violence".

A specially constructed Native American Identity Questionnaire was distributed to women imprisoned in the Ohio Reformatory for Women (ORW) in Marysville, Ohio. More than 40% of the women responding to the questionnaire consider themselves to be, at least in part, Native American. These data conflict with official ORW demographic statistics, which drastically underestimate the number of Native Americans within the institution. Possible consequences of the underestimation of Native Americans in the official statistics are discussed.

Mary Musgrove (ca. 1700--ca. 1764) -- Molly Ockett (ca. 1740--1816) -- Louisa Keyser (Dat So La Lee) (ca. 1850--1925) -- Susette La Flesche (Inshtatheamba, Bright Eyes) (1854--1903) -- Zitkala-Ša (Gertrude Simmons, Gertrude Bonnin) (1876--1938) -- Annie Dodge Wauneka (1910--1997) -- Kathryn Jones Harrison (b. 1924) -- Ladonna Vita Crawford Harris (b. 1931) -- Wilma Mankiller (1945--2010) -- Janine Pease (Janine Pease Pretty-on-Top) (b. 1949) -- Joy Harjo (b. 1951) -- Debra Anne Haaland (b. 1960) -- Sharice Lynnette Davids (b. 1980) -- Chelsey Luger (b. 1987).

The purpose of this brief is to compare 'Asian Americans' and 'Native Americans'. This brief observes the similarities and differences between the two ethno-racial groups in contemporary America and considers how these similarities/differences impact political participation and civil rights efforts.

Shawl of memory's embrace / Clear Wind Blows Over the Moon (Cree/Innu-Montagnais/Dene/Metis) -- Tear / Linda Hogan (Chickasaw) -- Blankets of shame / Maria Campbell (Metis) -- Two braids / Rosanna Deerchild (Cree) -- My parents' pain / Madelaine McCallum (Cree/Métis) -- #LittleSalmonWoman / Lianne Charlie (Tagé Cho Hudän) -- Reclaiming indigenous women's rights / Nahanni Fontaine (Anishinaabe) -- A tale of two Winonas / Winona Linn (Maliseet) -- Leaks / Leanne Simpson (Michi Saagiig Nishnaabeg) -- My grandmother Sophia / Saige Mukash (Cree) -- In her words / Winona LaDuke (Anishinaabe/Ojibwe) & Jen VanStrander (Western Band of Cherokee) -- Falling / Natanya Ann Pulley (Navajo) -- I don't want to be afraid / Imajyn Cardinal (Cree/Dene) -- She is riding / Joanne Arnott (Métis) -- Onto the Red Road / Dana Claxton (Hunkpapa Lakota) -- The things we taught our daughters / Helen Knott (Dane Zaa/Cree) -- Freedom in the fog / Zoey Roy (Cree/Dene/Métis) -- It could have been me / Patty Stonefish (Lakota) -- Honor song / Gwen Benaway (Anishinaabe/Métis) -- In her words / Gloria Larocque Campbell Moses (Sturgeon Lake Cree Nation, Northern Alberta) & Nathalie Bertin (Métis) -- A conversation with a massage therapist / Francine Cunningham (Cree/Métis) -- We are not a costume / Jessica Deer (Mohawk) -- The invisible Indians / Shelby Lisk (Mohawk) -- What's there to take back? / Tiffany Midge (Hunkpapa Lakota) -- Why not Indians? / DeLanna Studi (Cherokee) -- Stereotype this / Melanie Fey (Diné) -- Real NDNZ / Pamela J. Peters (Navajo) -- I am the only American Indian / Cecilia Rose LaPointe (Ojibway/Métis) -- In her words / Hazel Hedgecoke (Sioux/Hunkpapa/Wendat/Métis/Cherokee/Creek) & Tanaya Winder (Duckwater Shoshone) -- When I have a daughter / Ntawnis Piapot (Piapot Cree Nation) -- Defender of Mother Earth / AnnaLee Rain Yellowhammer (Hunkpapa/Standing Rock Sioux) -- Digital smoke signals / Various -- Living their dreams / Shoni Schimmel (Umatilla), September Big Crow (Tsuu T'ina Nation), Ashton Locklear (Lumbee), Brigitte Lacquette (Ojibwe) -- Good medicine / Janet Smylie (Cree/Métis) -- More than meets the eye / Kelly Edzerza-Bapty (Tahltan) and Claire Anderson (Tlingit) -- Baby-girlz-gotta-Mustang / Dana Claxton (Hunkpapa Lakota) -- "Dear Past Self" / Isabella Fillspipe (Oglala Lakota) -- In her words / Adrianne Chalepah (Kiowa/Apache) & Lee Maracle (Stó:lō Nation) -- Little sister / Tasha Spillett (Cree).

This hitherto unpublished essay by W. E. B. Du Bois, the text titled "The Afro-American," which likely dates to the late autumn of 1894 or the winter of 1895, is an early attempt by the young scholar to define for himself the contours of the situation of the Negro, or "Afro-American," in the United States in the mid-1890s. It is perhaps the earliest full text expressing his nascent formulations of both the global "problem of the color-line" and the sense of "double-consciousness" among African Americans in North America.

AbstractThis article presents an overview of reproductive justice as a theoretical and activist paradigm developed in response to reproductive oppression in the United States, and focuses on the reproductive justice needs of Native American women, as well as the responses developed by Native American women and their allies to these needs. I make explicit the links between reproductive justice, environmental justice and human rights for Native American communities, and articulate the ways in which reproductive healthcare for Native American women as it is provided by the Indian Health Service (IHS) acts as a fulcrum for these links. Ultimately, the failure of the IHS to meet the reproductive healthcare needs of Native American women reflects the failure of the federal government to meet its obligations to Tribal nations; further, these failures produce structures of reproductive oppression in Native communities which scholars and activists seek to redress utilizing the rubric of women's reproductive health.

This paper examines the experience of fat oppression in Native American Indian women from a feminist-multicultural perspective, thereby increasing our understanding of the multiple intersecting oppressions in these women's lives. This examination uncovers the unique realities of Native American Indian women and bridges fat studies and feminist bodies of literature. Recommendations are made that can further research, practice and activism agendas for women of colour.