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Intelligences AlterNatives. Formes et pratiques des résurgences indigènes mondiales / Intelligenze AlterNative. Forme e pratiche delle risorgenze indigene globali / AlterNative Intelligences. Forms and Practices of Global Indigenous Resurgences (revue Echo)

Intelligences AlterNatives. Formes et pratiques des résurgences indigènes mondiales / Intelligenze AlterNative. Forme e pratiche delle risorgenze indigene globali / AlterNative Intelligences. Forms and Practices of Global Indigenous Resurgences (revue Echo)

Publié le par Marc Escola (Source : Rivista Echo)

(fr)

ECHO – Revue Interdisciplinaire de Communication. Langages, cultures, sociétés

CFP numéro 7/2025, sous la direction de Martina Basciani, Federico Gabriele Ferretti, Elena Lamberti 

Intelligences AlterNatives. Formes et pratiques des résurgences indigènes mondiales 

This process is collectively individual, creating islands of radical resurgence. — Simpson 2017, p. 194

“I am interested in freedom, not survival” (Simpson 2017: 45). Avec ces mots, l'universitaire et artiste Mississauga Nishnaabeg Leanne Betasamosake Simpson ravive un débat de longue date sur les luttes culturelles et politiques des peuples autochtones. À partir de 1876, année de la promulgation de la « Loi sur les Indiens » ou Indian Act, les Premières nations du Canada ont assisté à l'institutionnalisation de la violence du colonialisme de peuplement (settler colonialism) sous la forme de la saisie progressive des terres et de la création de pensionnat autochtone, principaux promoteurs du génocide culturel qui a frappé les traditions indigènes. La résistance des générations indigènes précédentes a permis à ces cultures d'arriver jusqu'à nos jours, sous la forme de graines contenant une révolution ; le temps de la survie aux ravages du colonialisme est maintenant terminé : le temps de la Résurgence est venu. 

Définie comme un mouvement culturel et politique qui se concentre, dans un premier temps, sur la régénération des langues menacées et des traditions spirituellement ancrées, dans le but ultime de réaffirmer la souveraineté indigène, la Résurgence doit être comprise, selon Simpson, comme «une lentille, une analyse critique, un ensemble de connaissances théoriques et une plateforme d'organisation et de mobilisation qui a le potentiel de transformer merveilleusement la vie sur Turtle Island [la terre indigène correspondant à l'Amérique du Nord dans la philosophie Anishinaabe] “ (2017: 49, notre traduction). Le mouvement de la Résurgence est sous-tendu par la valeur accordée aux récits traditionnels, qui peuvent rétablir et renforcer l'identité autochtone à l'époque actuelle. Les histoires, véhicules des connaissances ancestrales transmises de génération en génération, ne sont plus seulement transmises oralement, mais se diffusent également par l'écriture et d'autres moyens de communication. Ainsi, elles contribuent de manière de plus en plus pervasive à adapter les enseignements du passé à la modernité, offrant des lignes directrices essentielles pour l'activisme politique. La Résurgence indigène se situe donc naturellement à l'intersection de diverses questions qui, en raison de la nature même du phénomène analysé, sont susceptibles d'intéresser des experts de différentes disciplines, des études culturelles, linguistiques et littéraires à l'histoire, de la sociologie à la politique.

Si les récits de la tradition transmettent les connaissances ancestrales au présent, contribuant ainsi à imaginer des avenirs allochtones pour les peuples autochtones, la dimension de la résurgence doit, en fait, être a-temporelle ou, comme l'exprime la philosophie anishinaabe, biskaabiiyang (Geniusz, 2009 ; Simpson, 2011 ; 2017). Traduit littéralement par « le processus de retour à nous-mêmes » (Simpson, 2017 : 17 ; notre traduction), le temps biskaabiiyang entrelace le passé, le présent et le futur pour donner naissance à une réalité différente, décoloniale et profondément autochtone. De même, l'auteure Nishnaabeg Grace Dillon définit un tel instrument d'effondrement temporel avec le terme « Indigenous slipstream “, décrivant le temps de la Résurgence comme ” des passés, des présents et des futurs qui s'écoulent ensemble comme les courants d'un ruisseau navigable... » (2012 : 345, notre traduction). La question des futurismes indigènes émerge donc comme une autre question de nature multidisciplinaire : l'arrivée des récits indigènes dans les environnements digitales a conduit à la prolifération de plateformes éducatives en ligne, telles que Biskaabiiyaang: The Indigenous Metaverse (www.biskaabiiyaang.com), ou Four Directions Teachings (www.fourdirectionsteachings.com, Wemigwans, 2018), ainsi que des jeux vidéo fortement axés sur des thèmes indigènes tels que Until Dawn ou Never Alone (Byrd, 2021), et continue de se rapporter aux dernières technologies, telles que l'IA. Démontrant que les environnements numériques, et en particulier les médias sociaux, sont étroitement liés à la Résurgence indigène à l'échelle mondiale, on peut également citer les mouvements de protestation sociopolitiques individuels tels que Idle No More et #NoDAPL au Canada et dans le Dakota du Nord respectivement, We Are Oceania (WAO) en Australie et en Nouvelle-Zélande et le Movimiento Nacional de los Pueblos Indígenas au Mexique, entre autres, ainsi que le nombre croissant d'activistes numériques dénonçant le travail néocolonial actuellement en cours en Palestine.

La Résurgence vise en fin de compte à construire un réseau mondial de solidarité indigène. Qualifiant l'internationalisme indigène (Indigenous Internationalism) d'élément central de son programme politique, Simpson (2017) envisage l'instauration de relations éthiques entre les nations indigènes humaines, animales et végétales, à l'échelle mondiale. L'idée derrière l'internationalisme indigène, selon l'auteure, est que les singularités indigènes ne sont pas perçues comme des monolithes, mais plutôt comme des îles unies par un but unique, décolonial et résurgent. On se souvient, consciemment ou inconsciemment, de la métaphore de l'archipel fournie par l'érudit caribéen Édouard Glissant, qui met l'accent sur les liens relationnels et non hiérarchiques entre des cultures spécifiques dotées d'une spécificité intrinsèque (1990). À cet égard, Gloria Anzaldúa propose le concept de nepantla chicano - décrit comme « l'espace entre les mondes » - dans son ouvrage phare Borderlands/La Frontera: The New Mestiza (1987/2022) ; de même, l'écrivaine amérindienne d'origine Laguna Leslie Marmon Silko contribue à l'idée de tribalisme mondial en imaginant « un monde, de nombreuses tribus » dans son ouvrage The Almanac of the Dead (1991). L'internationalisme indigène, l'archipel, nepantla et le tribalisme mondial montrent comment, au-delà des frontières géographiques ou imposées, il est nécessaire d'établir une relation éthique, une résistance au (néo-)colonialisme et la promotion de résurgences indigènes mondiales.

L'objectif de ce numéro est d'explorer les différentes déclinaisons des résurgences indigènes qui se manifestent à l'échelle internationale, transcendant les frontières établies entre les continents et les disciplines académiques. Les propositions qui actent une lecture transmédia et transdisciplinaire des résurgences indigènes dans les Amériques, l'Océanie, l'Europe, la Palestine et le reste du monde seront particulièrement bienvenues. Le numéro accepte les contributions de nature culturelle, linguistique et littéraire, mais aussi historique, sociologique, politique et géographique.

Les idées de recherche possibles incluent, mais ne sont pas limitées à :

● Survie vs Résurgence dans une perspective diachronique et/ou comparative.

● Histoire coloniale des contextes de résurgence : récupérer le passé pour comprendre le présent et imaginer des avenirs allochtones.

● Le récit, le mythe, la tradition et l'orature.

● L'activisme politique des résurgences (en ligne/hors ligne/hybride).

● Les temporalités indigènes et « la fin du monde ».

● Les productions artistiques, culturelles, littéraires, et multimodales des résurgences

● Projets de revitalisation linguistique (en ligne/hors ligne/hybride)

● Espaces de résurgence : des métropoles aux réserves, en passant par les environnements numériques.

● La contribution de l'IA aux résurgences indigènes

● Les relationnalités indigènes dans le monde.

— 

Échéances :

Résumé (500 mots) : 28 février 2024

Notification d'acceptation : 14 avril 2024

Soumission de l'article : 23 juin 2024

Publication : 30 novembre 2024

Longueur de l'article : max 7000 mots

Pour proposer un article, écrire à : rivista.echo@uniba.it">rivista.echo@uniba.it

Bibliographie de référence essentielle

Anzaldúa, G. 2022. Borderlands/La Frontera: The New Mestiza (1987), 5th ed., Aunt Lute Books, San Francisco.

Byrd, J. 2017. Playing Stories: Never Alone, Indigeneity, and the Structures of Settler Colonialism. Cornell University. (https://www.cornell.edu/video/jodi-a-byrd-video-games-indigeneity-settler-colonialism) 

Carbonara, L. 2020. Dances with stereotypes. Ombre Corte edizioni, Verona. 

Clifford, J. 2013. Returns: Becoming Indigenous in the Twenty-First Century, Harvard University Press, Cambridge. 

Dillon, G. 2012. Walking the Clouds: An Anthology of Indigenous Science Fiction, University of Arizona Press, Tucson.

Estes, N. 2019. Our History Is the Future, Verso Books, London, New York. 

Geniusz, W. D. 2009. Our Knowledge is Not Primitive: Decolonizing Botanical Anishinaabe Teachings. Syracuse University Press, New York.

Glissant, É. 1990. Poétique de la relation. Gallimard, Paris.

Silko, L. M. 1991. The Almanac of the Dead. Simon and Schuster, New York.

Simpson, L. B. 2011. Dancing on Our Turtle’s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence. ARP Books, Winnipeg.

Simpson, L. B. 2017. As We Have Always Done: Indigenous Freedom through Radical Resistance. University of Minnesota Press, Minneapolis.

Wemigwans, J. 2018. A Digital Bundle: Protecting and Promoting Indigenous Knowledge Online. University of Regina Press, Regina.

Whitehead, J., ed. 2020. Love after the End: An Anthology of Two-Spirit & Indigiqueer Speculative Fiction. Arsenal Pulp Press, Vancouver.

Zaccaria, P. 2017. La lingua che ospita. Meltemi, Milano. 

ECHO – Rivista Interdisciplinare di Comunicazione. Linguaggi, culture, società

CFP numero 7/2025, a cura di Martina Basciani, Federico Gabriele Ferretti, Elena Lamberti

Intelligenze AlterNative. Forme e pratiche delle risorgenze indigene globali

This process is collectively individual, creating islands of radical resurgence. — Simpson 2017, p. 194

“I am interested in freedom, not survival” (Simpson 2017: 45). Con queste parole, la studiosa e artista Mississauga Nishnaabeg Leanne Betasamosake Simpson riaccende un dibattito di lunga data sulle lotte culturali e politiche dei popoli indigeni. A partire dal 1876, anno in cui è stata firmata la cosiddetta “Legge sugli Indiani” o Indian Act, le Prime Nazioni del Canada videro l’istituzionalizzazione della violenza del colonialismo di insediamento (settler colonialism) sottoforma della graduale sottrazione delle terre e della creazione delle scuole residenziali, principali fautrici del genocidio culturale che ha afflitto le tradizioni autoctone. Le resistenze messe in atto dalle generazioni indigene precedenti hanno permesso a queste culture di giungere fino ai nostri giorni, nella forma di semi che preludono a una rivoluzione; il tempo di sopravvivere alle intemperie del colonialismo si è ormai concluso: è giunto, ora, il tempo della Risorgenza.

Definito come un movimento culturale e politico che mette al centro la rigenerazione delle lingue in via di estinzione e delle tradizioni spiritualmente legate alla terra, con il fine ultimo di riaffermare la sovranità autoctona, la Risorgenza è da intendersi, secondo Simpson, come “una lente, un’analisi critica, un insieme di conoscenze teoriche e una piattaforma di organizzazione e mobilitazione che ha il potenziale di trasformare meravigliosamente la vita su Turtle Island [la terra indigena corrispondente al Nord America nella filosofia Anishinaabe, nde.]” (2017: 49, nostra trad.). Alla base del movimento della Risorgenza vi è il valore attribuito allo storytelling tradizionale, in grado di ristabilire e rafforzare l’identità indigena nel tempo presente. Le storie, veicoli delle conoscenze ancestrali di generazione in generazione, non sono più limitate alla sola trasmissione orale, ma si diffondono anche attraverso la scrittura e altri mezzi comunicativi. In questo modo, contribuiscono sempre più pervasivamente ad adattare gli insegnamenti del passato alla modernità, offrendo linee guida fondamentali per l’attivismo politico. La Risorgenza indigena, pertanto, si colloca naturalmente all’intersezione di questioni diverse le quali, a causa della natura stessa del fenomeno in analisi, sono di potenziale interesse per esperti di varie discipline, dagli studi culturali, linguistici e letterari alla storia, dalla sociologia alla politica.

Se le storie della tradizione trasmettono le conoscenze ancestrali al presente, aiutando, in questo modo, a immaginare futuri alterNativi per i popoli indigeni, allora la dimensione della Risorgenza deve essere, di fatto, a-temporale oppure, come espresso dalla filosofia Anishinaabe, biskaabiiyang (Geniusz, 2009; Simpson, 2011; 2017). Tradotto in forma letterale come “il processo di ritorno a noi stessi” (Simpson, 2017: 17; nostra trad.), il tempo biskaabiiyang intreccia passato, presente e futuro per dare vita a una realtà altra, decoloniale e profondamente indigena. In modo simile, l’autrice Nishnaabeg Grace Dillon definisce tale strumento di collasso temporale con il termine “Indigenous slipstream”, che descrive il tempo della Risorgenza come “passati, presenti e futuri che scorrono insieme come correnti di un flusso navigabile…” (2012: 345, nostra trad.). La questione dei futurismi indigeni emerge, quindi, come un ulteriore tema di natura multidisciplinare: l’approdo dello storytelling autoctono negli ambienti digitali ha comportato la proliferazione di piattaforme educative online, come ad esempio Biskaabiiyaang: The Indigenous Metaverse (www.biskaabiiyaang.com), o anche Four Directions Teachings (www.fourdirectionsteachings.com, Wemigwans, 2018), oltre a videogiochi con una forte attenzione ai temi indigeni come Until Dawn o Never Alone (Byrd, 2017) e continua a porsi in relazione con le ultime tecnologie, come l’IA. A dimostrazione che gli ambienti digitali, e in particolare i social media, sono strettamente connessi alla Risorgenza indigena su scala globale, inoltre, intervengono i singoli movimenti di protesta socio-politica quali Idle No More e #NoDAPL, rispettivamente in Canada e in Nord Dakota, We Are Oceania (WAO) in Australia e Nuova Zelanda e il Movimiento Nacional de los Pueblos Indígenas in Messico, tra gli altri, insieme ai sempre più numerosi attivisti digitali che denunciano l’opera neo-coloniale attualmente in corso in Palestina.

La Risorgenza, in ultima analisi, mira a costruire una rete globale di solidarietà autoctone. Definendo l’internazionalismo indigeno (Indigenous Internationalism) un elemento centrale della sua agenda politica, Simpson (2017) immagina l’inizio di relazioni etiche che intreccino le nazioni indigene umane, così come quelle animali e vegetali, su scala globale. L’idea alla base dell’internazionalismo indigeno, secondo l’autrice, è che le singolarità indigene non vengano percepite come monoliti, bensì come isole unite da un obiettivo unico, decoloniale e risorgente. Si tratta di una visione che, consapevolmente o meno, richiama la metafora dell’arcipelago fornita dallo studioso caraibico Édouard Glissant, la quale mette in evidenza connessioni relazionali e non gerarchiche tra culture specifiche e dotate di una specificità intrinseca (1990). A questo proposito, Gloria Anzaldúa propone il concetto chicano nepantla - descritto come “lo spazio tra i mondi” nel suo seminale Borderlands/La Frontera: The New Mestiza (1987/2022); in modo simile, la scrittrice Nativo Americana di discendenza Laguna Leslie Marmon Silko contribuisce all’idea di tribalismo globale immaginando “un mondo, molte tribù” nel suo The Almanac of the Dead (1991). Internazionalismo indigeno, archipelago, nepantla e tribalismo globale dimostrano come, al di là dei confini geografici o imposti, si rimarchi la necessità di stabilire una relazionalità etica, una resistenza al (neo-)colonialismo e la promozione di Risorgenze indigene globali.

Lo scopo di questo numero è quello di esplorare le varie declinazioni delle Risorgenze indigene che si manifestano su scala internazionale, oltrepassando i confini stabiliti tra i continenti e le discipline accademiche. Saranno particolarmente apprezzate proposte che propongono una lettura transmediale e transdisciplinare delle Risorgenze autoctone nelle Americhe, in Oceania, in Europa, in Palestina e nel resto del mondo. Il numero accetta contributi di carattere culturale, linguistico e letterario come anche di natura storica, sociologica, politica e geografica. 

Possibili idee di ricerca includono, ma non si limitano a:

●     Sopravvivenza vs. Risorgenza in prospettiva diacronica e/o comparata

●     Storia coloniale dei contesti risorgenti: recuperare il passato per capire il presente e immaginare futuri alterNativi

●     Storytelling, mito, tradizione e oratura

●     L’attivismo politico delle risorgenze (online/offline/ibrido)

●     Le temporalità indigene e “la fine del mondo”

●     Produzioni artistiche, culturali, letterarie, multimodali della Risorgenza

●     Progetti di rivitalizzazione linguistica (online/offline/ibrido);

●     Gli spazi della risorgenza: dalle metropoli, alle riserve, agli ambienti digitali 

●     Il contributo della IA per le Risorgenze indigene

●     Relazionalità indigene nel mondo.

Scadenze :

Abstract (500 parole): 28 febbraio 2025                       

Notifica di accettazione: 14 aprile 2025

Consegna dell’articolo: 23 giugno 2025                                

Pubblicazione: 30 novembre 2025

Lunghezza dell’articolo: max 7000 parole

Per proporre un articolo, scrivere a: rivista.echo@uniba.it

— 

Bibliografia essenziale di riferimento

Anzaldúa, G. 2022. Borderlands/La Frontera: The New Mestiza (1987), 5th ed., Aunt Lute Books, San Francisco.

Byrd, J. 2017. Playing Stories: Never Alone, Indigeneity, and the Structures of Settler Colonialism. Cornell University. (https://www.cornell.edu/video/jodi-a-byrd-video-games-indigeneity-settler-colonialism) 

Carbonara, L. 2020. Dances with stereotypes. Ombre Corte edizioni, Verona. 

Clifford, J. 2013. Returns: Becoming Indigenous in the Twenty-First Century, Harvard University Press, Cambridge. 

Dillon, G. 2012. Walking the Clouds: An Anthology of Indigenous Science Fiction, University of Arizona Press, Tucson.

Estes, N. 2019. Our History Is the Future, Verso Books, London, New York. 

Geniusz, W. D. 2009. Our Knowledge is Not Primitive: Decolonizing Botanical Anishinaabe Teachings. Syracuse University Press, New York.

Glissant, É. 1990. Poétique de la relation. Gallimard, Paris.

Silko, L. M. 1991. The Almanac of the Dead. Simon and Schuster, New York.

Simpson, L. B. 2011. Dancing on Our Turtle’s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence. ARP Books, Winnipeg.

Simpson, L. B. 2017. As We Have Always Done: Indigenous Freedom through Radical Resistance. University of Minnesota Press, Minneapolis.

Wemigwans, J. 2018. A Digital Bundle: Protecting and Promoting Indigenous Knowledge Online. University of Regina Press, Regina.

Whitehead, J., ed. 2020. Love after the End: An Anthology of Two-Spirit & Indigiqueer Speculative Fiction. Arsenal Pulp Press, Vancouver.

Zaccaria, P. 2017. La lingua che ospita. Meltemi, Milano. 

(en)

ECHO – Interdisciplinary Journal of Communication Languages, Cultures,Societies 

CFP issue no. 7/2025, edited by Martina Basciani, Federico Gabriele Ferretti, Elena Lamberti

AlterNative Intelligences. Forms and Practices of Global Indigenous Resurgences

This process is collectively individual, creating islands of radical resurgence. — Simpson 2017, p. 194

“I am interested in freedom, not survival” (Simpson 2017: 45). With these words, Michi Saagiig Nishnaabeg artist and scholar Leanne Betasamosake Simpson reignites a longstanding debate on Indigenous cultural and political struggles. Since the 1876 Indian Act, which marked the institutionalized onset of land dispossession and cultural genocide in Canada through the establishment of reserves and residential schools, Indigenous peoples have resisted the violence of settler colonialism and neocolonialism to preserve their legacy as well as their endangered traditions. Those Elders have planted the seeds of a revolution, but the time of endurance has long passed: it is now the time to resurge.

As a cultural and political movement centering on the regeneration of ancient languages and land-based traditions to foreground sovereignty, Resurgence is, according to Simpson, “a lens, critical analysis, a set of theoretical understandings, and an organizing and mobilizing platform [which] has the potential to wonderfully transform Indigenous life on Turtle Island” (2017: 49). Central to this movement is the value placed on traditional storytelling, which sustains Indigeneity in the present. 

As carriers of ancestral knowledge passed down from generation to generation, stories are no longer transmitted solely orally but spread through writing and other communication channels. In this way, they increasingly and pervasively help adapt teachings of the past to modernity, offering essential guidelines for political advocacy. Indigenous Resurgence, therefore, naturally works at the intersection of diverse issues which, because of the very nature of the phenomenon, can be addressed by scholars of various disciplines, from cultural, linguistic, and literary studies to history, sociology, and politics. 

If traditional storytelling has the capacity to bring ancestral knowledge to the present and to help imagine alterNative futures, then the dimension of Resurgence must be a-temporal or, in the Anishinaabe philosophy, biskaabiiyang (Geniusz, 2009; Simpson, 2011). Literally translated as “the process of returning to ourselves” (Simpson, 2017: 17), biskaabiiyang interfuses past, present, and future to establish a decolonial and Indigenous reality. Nishnaabeg scholar Grace Dillon (2012: 345) similarly defines this time-collapsing device as “Indigenous slipstream” to view “time as pasts, presents, and futures that flow together like currents in a navigable stream…”. That of Indigenous futurisms is yet another multidisciplinary question: the stream of traditional storytelling into digital environments has resulted in the production of online educative platforms such as Biskaabiiyaang: The Indigenous Metaverse (www.biskaabiiyaang.com) or Four Directions Teachings (www.fourdirectionsteachings.com, Wemigwans, 2018), as well as video games like Until Dawn or Never Alone, with Indigenous matters as focal points (Byrd, 2021), and keeps on dealing with the advent of modern technologies, such as AI. That social media are strictly entangled with Indigenous Resurgence worldwide, additionally, is evidenced by the work of social and political movements like Idle No More and #NoDAPL in North America, We Are Oceania (WAO) in Australia and New Zealand, and the Movimiento Nacional de los Pueblos Indígenas in Mexico, among the others, along with the several activists that are exposing ongoing colonialism in Palestine. 

Resurgence, ultimately, seeks to establish a global network of Indigenous solidarities. Defining Indigenous Internationalism as a core element on the Resurgence agenda, Simpson (2017) envisions a web of relations that intertwine human nations, as well as animal and plant nations, on a global scale. The intention, as Simpson asserts, is that Indigenous singularities should not be viewed as monoliths but rather as islands united by a decolonial and resurgent goal. This notion, whether consciously or not, echoes Caribbean scholar Édouard Glissant’s metaphor of the archipelago, which underscores relational and non-hierarchical connections between distinct and inherently specific cultures (1990). Similarly, Gloria Anzaldúa’s notion of nepantla  - “the space between worlds” as described in her renowned Borderlands/La Frontera: The New Mestiza (1987/2022) - and Laguna writer Leslie Marmon Silko’s tribal internationalism (“one world, many tribes”, in The Almanac of the Dead, 1991) both point to the establishment of an ethical relationality, a resistance to neocolonialism, and the fostering of global Indigenous Resurgences.

This issue aims to delve into the various declinations of Indigenous Resurgence that are taking place worldwide, crossing the borders that lie between continents and academic disciplines. Contributions that provide a transmedial and transdisciplinary reading of Resurgence in the Americas, Oceania, Europe, Palestine, and globally are especially welcomed. Scholars of various disciplines, including literature, culture, sociology, politics, human geography, and history, among others, are welcome to apply. 

Potential research lines include but are not limited to:

●     Survival vs. Resurgence in a diachronic/comparative perspective

●     Colonial History in Resurgent Contexts: recovering the past to understand the present and envision alterNative futures

●     Storytelling, myth, tradition, and orature

●     The political advocacy or Resurgence (online/offline/hybrid);

●     Indigenous temporalities and “the end of the world”;

●     Artistic, literary, cultural, and multimodal productions of Resurgence;

●     Projects of language revitalization (online/offline/hybrid);

●     The spaces of Resurgence: metropolis, tribes/reserves/reservations, and digital environments.

●     How AI serves Indigenous resurgence(s).

●     Indigenous relationalities worldwide.

Deadlines :

Abstract (500 words): 28th February 2025                     

Notification of acceptance: 14th April 2025

Article submission: 25th June 2025                                

Publication: 30th November 2025

Length of articles: max 7000 words

To submit an article, write to: rivista.echo@uniba.it

Essential Bibliography

Anzaldúa, G. 2022. Borderlands/La Frontera: The New Mestiza (1987), 5th ed., Aunt Lute Books, San Francisco.

Byrd, J. 2017. Playing Stories: Never Alone, Indigeneity, and the Structures of Settler Colonialism. Cornell University. (https://www.cornell.edu/video/jodi-a-byrd-video-games-indigeneity-settler-colonialism) 

Carbonara, L. 2020. Dances with stereotypes. Ombre Corte edizioni, Verona. 

Clifford, J. 2013. Returns: Becoming Indigenous in the Twenty-First Century, Harvard University Press, Cambridge. 

Dillon, G. 2012. Walking the Clouds: An Anthology of Indigenous Science Fiction, University of Arizona Press, Tucson.

Estes, N. 2019. Our History Is the Future, Verso Books, London, New York. 

Geniusz, W. D. 2009. Our Knowledge is Not Primitive: Decolonizing Botanical Anishinaabe Teachings. Syracuse University Press, New York.

Glissant, É. 1990. Poétique de la relation. Gallimard, Paris.

Silko, L. M. 1991. The Almanac of the Dead. Simon and Schuster, New York.

Simpson, L. B. 2011. Dancing on Our Turtle’s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence. ARP Books, Winnipeg.

Simpson, L. B. 2017. As We Have Always Done: Indigenous Freedom through Radical Resistance. University of Minnesota Press, Minneapolis.

Wemigwans, J. 2018. A Digital Bundle: Protecting and Promoting Indigenous Knowledge Online. University of Regina Press, Regina.

Whitehead, J., ed. 2020. Love after the End: An Anthology of Two-Spirit & Indigiqueer Speculative Fiction. Arsenal Pulp Press, Vancouver.

Zaccaria, P. 2017. La lingua che ospita. Meltemi, Milano.