All our relations : native struggles for land and life
All our relations : native struggles for land and life
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我们所有的关系：土著人为土地和生命而奋斗
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发表时间：
1999
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影响因子：
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通讯作者：
Winona Laduke
中科院分区：
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作者：
Winona Laduke
W inona LaDuke（Anishanaabeg）是一位备受瞩目的环保活动家，白色地球土地恢复项目的负责人，最近是Ralph Nader的绿色党副总统候选人。拉杜克在1999年出版的非小说类书籍《我们所有的关系：原住民为土地和生命而战》（All Our Relations：Native Struggles for Land and Life）概述了北美和夏威夷发生的八种不同的原住民土地和环境斗争。这本书不仅传达了她关于部落土地斗争的殖民政治的哲学，也传达了她自己对目前在印第安国家肆虐的部落身份，文化和治理战争的贡献。与LaDuke的众多文章，记录的演讲和采访保持一致，我们所有的关系提出了一个非常狭窄的真实部落或土著身份的定义，依赖于从身份战争中出现的简单化的传统主义言论，然后将合法的部落治理限制在真正的土著身份的限制性定义上，她假设她的读者会天生接受这一定义。《我们所有的关系》受到了评论家的赞扬，他们对印度国家的历史和政治的理解并不复杂。这本书的首要主题似乎是提出拉杜克的特定品牌的本土环保主义者作为真正的和崇高的本土。这些土著人拒绝现代生活中的每一个最后的同化陷阱他们的文化习俗不受白色人的法律和习俗的影响。然而，除了关于拒绝名牌和其他非传统服装选择的轶事参考之外，关于传统主义者的生活如何不受外部影响的实质性细节很少。抽象主义被模糊地定义，并适合于一幅视觉上不复杂的生活画面：
W inona LaDuke (Anishanaabeg) is a high-profile environmental activist, director of the White Earth Land Recovery Project, and most recently Ralph Nader’s Green Party vice presidential candidate. LaDuke’s 1999 nonfiction book All Our Relations: Native Struggles for Land and Life consists of overviews of eight distinct native land and environmental struggles taking place in North America and Hawai’i. This book conveys not only her philosophy about the colonial politics of tribal land struggle, but also her own contribution to the tribal identity, culture, and governance wars that currently rage in Indian Country. In keeping with LaDuke’s numerous articles, documented speeches, and interviews, All Our Relations presents a very narrow definition of authentic tribal or indigenous identity, relies on simplistic traditionalist rhetoric emerging from the identity wars, and then conditions legitimate tribal governance on the restrictive definition of authentic indigenity that she assumes her readers will innately accept to be true. All Our Relations has received praise from critics who evidence little complexity in their understanding of the history and politics of Indian Country. The overarching theme of this book seems to be to present LaDuke’s particular brand of native environmentalist as the true and noble native. These natives reject every last assimilationist trapping of modern life—their cultural practices undaunted by the white man’s laws and practices. However, beyond anecdotal references about rejection of brand-name and other nontraditional clothing choices, there is little substantive detail about how a traditionalist life is undaunted by outside influences. Traditionalism is nebulously defined and fits within a picture of a visually uncomplicated life: