Le présent article aborde la nécessité de faire des analyses de genre critiques des lois autochtones. Le champ du droit autochtone est dominé par les approches fondées sur la « neutralité de genre », ce qui fait fi des réalités genrées des lois autochtones, ainsi que des aspects genrés des théories. Il faut développer des cadres théoriques qui répondent précisément à ces problèmes. Dans le présent article, je présente donc une théorie juridique féministe autochtone. Cette théorie est un outil pour analyser les lois autochtones comme étant genrées. J'ai construit cette théorie en réunissant trois types de travaux qui ne se parlent pas actuellement-la théorie juridique féministe, la théorie féministe autochtone et la théorie juridique autochtone. La théorie juridique féministe autochtone génère une interprétation du droit qui est intersectionnelle, multijudiciaire, anticolonisatrice et antiessentialiste, ce qui est crucial dans une multitude de champs d'application.This article considers the necessity of critical gender analyses of indigenous laws. "Gender neutral" approaches dominate in the field of indigenous law, ignoring the gendered realities of indigenous laws and also the gendered aspects of theorizing. There is a need to develop theoretical frameworks that explicitly address these problems, and, thus, in this article I articulate Indigenous feminist legal theory. This theory is an analytic tool for examining Indigenous laws as gendered. I build this theory by bringing three bodies of work together, which are presently speaking past one another-feminist legal theory, Indigenous feminist theory, and Indigenous legal theory. Indigenous feminist legal theory generates an intersectional, multi-juridical, anti-colonial, anti-essentialist reading of law that is crucial to a multitude of fields.

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In the past decade there has been a distinct increase in literature on Indigenous laws. Calls to teach about Indigenous laws in postsecondary institutions in Canada have also intensified. This growth and these calls are significant, yet as with all fields of inquiry and teaching, there are also gaps. Gender continues to be under-addressed in work on Indigenous legal education. Drawing on interviews with twenty-three professors who teach about Indigenous law at postsecondary institutions in Canada, I examine the challenges in gendering Indigenous legal education. The professors all expressed that it is important to engage with gender when teaching, but the majority were experiencing significant challenges in actually doing so in practice. It is essential to understand how these challenges are entangled with gendered power dynamics and broader structural barriers, as they will continue to limit Indigenous legal education if not directly deconstructed and changed. Overall, the interviews signal the need for increased institutional support and change, more educational resources, eliminating discrimination, and ongoing discussion about gender and Indigenous law.

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This article argues that Cuban ideas about gender, sexuality, and the family shaped Cuban internationalist collaboration with Nicaragua in the 1970s and 1980s. It demonstrates that collaboration sprang from a gendered political discourse, and in turn the dynamics of gendered relationships between Cubans and Nicaraguans affected the internationalist campaigns. First, the essay argues that state discourse expanded the idea of the New Man to include volunteering abroad, and cast female participants as moral agents of internationalism. Second, it analyzes the idea of revolutionary love and how it related to internationalism. Then, the article demonstrates how internationalism created transnational relationships. Finally, it examines the experiences of Nicaraguan students who went to boarding schools on the Isla de la Juventud. Throughout, the article centers the notion of family and shows how internationalist mobility created space for personal experiences, love within revolution, and new family dynamics.