6. Ezhi-gikendamang Aanikanootamang Anishinaabemowin: Anishinaabe Translation Studies

Noodin, Margaret

doi:10.36019/9781978803374-007

Cited by 5 publications

(5 citation statements)

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“…For socio-legal scholars, this is not a process of discovery but, rather, of listening and specifically about listening to what is being said (Kimmerer 2013). As the poet Margaret Noodin (2020, ix) writes, “[w]hether we hear giji-giji-gaane-shii-shii or chick-a-dee-dee-dee depends on how we have been taught to listen. Our world is shaped by the sounds around us and the filter we use to turn thoughts into words.” Because I am from a rural place, I tend to listen for language about rural places.…”

Section: Aims and Methodsmentioning

confidence: 99%

“… Gaabiboonoke gii-jiisibidoon gichigami The great sea was pinched by the glaciers neyaashiiwang, neyaakobiiwang, neyaakwaag land reaching, water pointing, trees leaning biindig zaaga’iganing, agwajiing akiing. inside the lake, outside the land. Omaa zhawenimiyangidwa epiichi … It is here we are loved …— Margaret Noodin (2020, 45)…”

Section: “The Feelings That Get Left In a Place”: A Different Framewo...mentioning

confidence: 99%

“…“It is here we are loved,” writes Margaret Noodin (2020, 45), which is notably not the same as loving a place. In the rural communities where I work, loving a place is not an easy or unconsidered thing, nor does it mean an impossibly magnanimous or superficial love of its people.…”

Section: Where Do We Go From Here?mentioning

confidence: 99%

“…[T]he possibility arises that as speakers communicate about the landscape and the kinds of dealings they have with it, they may also communicate about themselves as social actors and the kinds of dealings they are having with one another. … Indirectly, perhaps, but tellingly all the same, participants in verbal encounters thus put their landscapes to work—interactional work—and how they choose to go about it may shed interesting light on matters other than geography.— Keith Basso (1996, 75) Omaa zhawenimiyangidwa epiichi …It is here we are loved …— Margaret Noodin (2020, 44)…”

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confidence: 99%

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“It Is Here We Are Loved”: Rural Place Attachment in Active Judging and Access to Justice

Statz¹

2022

Law Soc. Inq.

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In the United States, rural economic marginalization and corresponding gaps in employment, affordable housing, health care, nutrition, and education put individuals at high risk for legal need. Yet many rural regions are “legal deserts” with few, if any, attorneys, and prevailing access-to-justice initiatives tend to neglect the unique challenges posed by rurality. The efforts of rural tribal and state court judges, though often overlooked in scholarship and policy, offer a compelling response to this inequitable access-to-justice context. Building on emergent work on “active judging,” or when judges step away from a traditional passive role to assist unrepresented parties, this manuscript explores how rural place and place attachments shape diverse judges’ interactions with litigants. It draws on mixed-methodological research across seven tribal and state courts in the upper Midwest to shed light on rural judges’ efforts, how these efforts are regarded by unrepresented parties, and to what extent a shared experience of rurality provides a meaningful form of “access.” In so doing, it offers a novel spatial intervention in scholarship on access to justice and active judging and contributes to more rurally relevant justice practices.

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Section: Aims and Methodsmentioning

confidence: 99%

Section: “The Feelings That Get Left In a Place”: A Different Framewo...mentioning

confidence: 99%

Section: Where Do We Go From Here?mentioning

confidence: 99%

mentioning

confidence: 99%

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“It Is Here We Are Loved”: Rural Place Attachment in Active Judging and Access to Justice

Statz¹

2022

Law Soc. Inq.

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“…Whether based on ill-will or ignorance, the loss of linguistic diversity goes hand in hand with the loss of ecological diversity (Mühlhäusler 1996). Indigenous translation studies scholars thus emphasise the links between the severely reduced ability to respond linguistically and culturally to common plants and animals in natural surroundings and the lacking ability to recognise and respond to past and current environmental crises (Cronin 2019(Cronin , 2021Noodin 2019;Hermann 2011).…”

Section: The Settingmentioning

confidence: 99%

Teaching eco-translation

Kölling

Lieb

2022

ETC

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The coronavirus pandemic has kept us individually as well as publicly in a state of preoccupation that prohibited us from staying with the trouble of an ecologically damaged planet. The authors of this contribution are sharing their experience and reflections upon teaching, as an active intervention to this absent presence in everyday Covid-19 lives, an eco-translation course. For this we will first offer a short discussion of our scholarly backgrounds and biases. Second, we will describe our efforts in translating these biases into concrete teaching. The course that serves here as a case study was taught in a project format in the 2021 winter term 2 at the Faculty for Translation Studies, Linguistics and Cultural Studies at Mainz University. It was a five-day course which blended localisation and nature writing framed by a holistic approach to scholarship and teaching. Third, we will discuss the teaching experience in terms of the presences and absences it made apparent.

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Enacting boundaries or building bridges? Language and engagement in food-energy-water systems science

Gagnon

Schelly

Lytle

et al. 2022

Socio Ecol Pract Res

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Scientific study of issues at the nexus of food–energy–water systems (FEWS) requires grappling with multifaceted, “wicked” problems. FEWS involve interactions occurring directly and indirectly across complex and overlapping spatial and temporal scales; they are also imbued with diverse and sometimes conflicting meanings for the human and more-than-human beings that live within them. In this paper, we consider the role of language in the dynamics of boundary work, recognizing that the language often used in stakeholder and community engagement intended to address FEWS science and decision-making constructs boundaries and limits diverse and inclusive participation. In contrast, some language systems provide opportunities to build bridges rather than boundaries in engagement. Based on our experiences with engagement in FEWS science and with Indigenous knowledges and languages, we consider examples of the role of language in reflecting worldviews, values, practices, and interactions in FEWS science and engagement. We particularly focus on Indigenous knowledges from Anishinaabe and the language of Anishinaabemowin, contrasting languages of boundaries and bridges through concrete examples. These examples are used to unpack the argument of this work, which is that scientific research aiming to engage FEWS issues in working landscapes requires grappling with embedded, practical understandings. This perspective demonstrates the importance of grappling with the role of language in creating boundaries or bridges, while recognizing that training in engagement may not critically reflect on the role of language in limiting diversity and inclusivity in engagement efforts. Leaving this reflexive consideration of language unexamined may unknowingly perpetuate boundaries rather than building bridges, thus limiting the effectiveness of engagement that is intended to address wicked problems in working landscapes.

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6. Ezhi-gikendamang Aanikanootamang Anishinaabemowin: Anishinaabe Translation Studies

Cited by 5 publications

References 0 publications

“It Is Here We Are Loved”: Rural Place Attachment in Active Judging and Access to Justice

“It Is Here We Are Loved”: Rural Place Attachment in Active Judging and Access to Justice

Teaching eco-translation

Enacting boundaries or building bridges? Language and engagement in food-energy-water systems science

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