“The human other, each singular and whole in its own right, is never the same but always a different person. Human beings don’t repeat each other; they contradict each other” (Goldschmidt, Contradiction Set Free). Originally published in German in 1976, in the long shadow of the Shoah, in response to the threat of atomic holocaust, and amidst growing recognition of ecological disaster, Goldschmidt’s Contradiction Set Free argues that emancipation lies in diversity rather than in unity, in the freeing up of (...) contradiction rather than in uniformity. I offer a close reading of Goldschmidt’s plea for pluralism, the foundation for our inescapable moral and political responsibilities to others. Today, what insights—and what hope—does his dialogic offer for the “joyfully creative” realization of our responsibilities to the other, both human and in the natural world? (shrink)

In this article, I review contemporary Indigenous women’s scholarship, describing transformations from 1985 to the present, first to characterize this scholarship on its own terms and second to situate this literature with respect to recent, nascent dialogues with anti-racist feminisms. What is the focus and range of Indigenous women’s scholarship, from 1985 until today? What does this work seek to do, that is, what are the intertwined political and scholarly aims of this scholarship? I suggest that Indigenous women’s scholarly writing (...) is concerned with resilience, or survival, resistanceor challenges to colonial power and relationships, and resurgence, or a turning-inward to renew Indigenous knowledges and practices. In the discussion, I briefly consider how the increasingly rich and diverse field of Indigenous women’s theorizing and praxis informs an emerging dialogue with anti-racist feminist scholars within the academy and in the broader context of colonial Canada. (shrink)