Upcoming Event

Call for Papers

International Seminar on Indigenous Studies

Envisioning Janjatiya Gaurav: The Legacy of Birsa Munda and the Decolonisation of ‘Global’ Indigenous Studies

Organised by Durgapur Women’s College

Venue: Durgapur Women’s College, Durgapur, West Bengal, India

Date: March 26-27, 2025

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Distinguished Speakers 

(More to join!)

Dr. Daniel Rycroft, University of East Anglia, UK (View Profile)

Dr. Sanjukta Das Gupta, Sapienza University of Rome, Italy (View Profile)

Dr. Annapurna Devi Pandey, University of California, USA (View Profile)

Dr. Felix Padel, University of Sussex, UK (View Profile)

 

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Patron

Dr. Mahananda Kanjilal, Principal, Durgapur Women’s College

Event URL

https://durgapurwomenscollege.ac.in/seminars/

Papers can be presented online/in-person

Overview

As we commemorate the sesquicentennial anniversary of Birsa Munda, this seminar seeks to explore his enduring legacy within the broader framework of decolonisation and indigenous knowledge systems. The event aims to foster interdisciplinary dialogue, connecting global and local indigenous perspectives to address historical injustices, promote cultural preservation, and advance pathways for sustainable development and social justice.

Key Themes and Sub-Themes at a Glance

The seminar invites submissions on topics including but not limited to:

1. Global Indigenous Movements: Comparative studies of leaders like Birsa Munda, cross-border indigenous solidarities.
2. Decolonising Narratives: Methodologies for rewriting history through indigenous lenses.
3. Indigenous Literature and Art: Resistance through literature, folk art, and storytelling.
4. Sustainable Development: Indigenous ecological ethics and governance models.
5. Intersectionality in Indigenous Studies: Feminist and intersectional approaches within indigenous contexts.
6. Digital Advocacy: The role of media in preserving and promoting indigenous identities.
7. Education and Pedagogy: Integrating indigenous knowledge into academic curricula.
8. Policy and Governance: Frameworks for protecting indigenous rights and fostering economic empowerment.

Submission Guidelines

• Abstracts: 300–500 words outlining the research focus, methodology, and relevance to the seminar theme.
• Full Papers: Selected presenters will be required to submit full papers (4,000–6,000 words).
• Formats: MS Word, Chicago Author-Date citation style preferred.

Important Dates

• Abstract Submission Deadline: 15.02.2025
• Notification of Acceptance: 20.02.2025
• Full Paper Submission Deadline: Will be announced later

Highlights

• Keynote lectures by eminent scholars and practitioners.
• Panel discussions, research paper presentations, and cultural exhibitions.
• Workshops on indigenous languages, oral histories, and ecological practices.

Publication Opportunity

Select papers will be published with ISBN by widely known publishing house (to be announced later). 

Concept Note:

The concept of ‘indigeneity,’ as explored in anthropology, encapsulates the intricate relationship between a people and their locality, fundamentally distinguishing the autochthones, or native inhabitants, from those who arrived afterwards. This term has evolved over time from a simple marker of origin into an international category with profound moral and political implications. As Merlan (2009, 319) notes, indigeneity today represents communities that possess significant moral claims on nation-states and the global society, often as a result of historical injustices and systemic exclusion. Historically, the term derives from the French indigène and the Latin indigena, meaning ‘native,’ first gaining currency in the late sixteenth century. Initially, it served to differentiate European colonisers from the colonised peoples of Latin America, a dichotomy that laid the foundation for its later applications. However, the understanding of indigeneity as a construct rather than an intrinsic quality has reshaped its usage in anthropology. As Hall and Gay (1996, 4) observe, identity categories, including indigeneity, are neither static nor preordained; instead, they are forged through discursive practices and shaped by their opposition to the ‘Other.’ This perspective challenges the essentialist view of indigeneity, positing it as a product of historical contingency and relational difference. This evolution reflects the broader, interactive, and contingent nature of identity itself, which cannot be understood outside the frameworks of historical events and institutional paradigms governed by power dynamics. Nevertheless, people belonging to indigenous communities continue to be victims of essentialism: robbed off their cultural diversity they are deemed either as a token of the long-lost arcadia to be preserved like antiques or an impending threat to the projects of modernity. 

The significance of the term indigeneity expanded considerably in the twentieth century, particularly with the forces of modernity, and then, the totalising frames of globalisation, exacerbating the marginalisation of indigenous communities. The 1970s marked a pivotal moment when the United Nations (UN) raised alarm over the manifold crises faced by indigenous peoples, particularly in the Americas. These crises stemmed from colonial legacies, economic exploitation, cultural erasure, and the disruptive impacts of modernity on indigenous ways of life. The global indigenous movement that emerged during this time became a platform for addressing these issues, focusing on the reclamation of rights, cultural preservation, and the reassertion of sovereignty. While significant strides have been made in the UN human rights mechanisms, global indigenous studies, often rooted in the UN-backed global(ist) indigenous movement, frequently fall short in comprehensively addressing the persistent and systemic human-rights abuses faced by indigenous peoples worldwide. The UN’s recognition of certain African communities as ‘indigenous,’ for instance, has led to considerable negative consequences. While it has opened doors for marginalised groups to access international aid and recognition, it has also created new divisions and inequalities. Some communities have benefited from this designation, while others have been excluded due to various factors, including their level of access to global forums. Moreover, this expansion has obscured the fundamental differences between African nation-states and settler colonies, potentially undermining the unique struggles and identities of indigenous peoples in these contexts (Hodgson 2009, 2; Igoe 2006, 403-404).These shortcomings are rooted in the lack of comprehensive frameworks that can prioritise indigenous voices, integrate lived experiences, and challenge structural inequalities while fostering global solidarities among indigenous communities. Violence and brutality, forced assimilation policies, marginalisation, land dispossession, forced relocation, denial of land rights, and the impacts of large-scale development projects continue to plague indigenous communities worldwide. For instance, in Brazil, the Yanomami people have faced violence and environmental degradation due to illegal mining activities, leading to severe health crises and loss of land (Marcelino and Boadle 2023). Similarly, in Canada, the discovery of unmarked graves at former residential schools highlights the legacy of forced assimilation policies, with over 1,300 graves identified since 2021 (Tasker 2022). In Australia, the ongoing destruction of sacred indigenous sites, such as the Juukan Gorge caves in 2020, underscores the inadequacies of protections for indigenous cultural heritage (Lannin 2021). These examples reflect a broader pattern of human rights violations and illustrate how global indigenous studies often fail to engage with the socio-political realities and historical injustices that underpin these abuses. By neglecting these issues, the ‘globalist’ international efforts risk perpetuating cycles of violence and dispossession instead of dismantling them.

In the Indian context, the term ‘indigeneity’ resonates strongly with adivasi communities—indigenous groups who have long faced historical and structural marginalisation. India’s adivasi communities represent a rich diversity of cultural, linguistic, and ecological practices, yet they have been systematically excluded from mainstream narratives of development and progress. During colonial rule, their lands were expropriated, traditional governance systems dismantled, and local economies disrupted. Thus they were transformed from “historic agents to colonial subjects” (Sen 2021a, 9). The advent of modernity further deepened these crises as extractive industries encroached upon adivasi territories, displacing communities and eroding their cultural and ecological foundations. Nevertheless, time and again, such communities have produced visionaries who resisted colonial and neocolonial onslaughts asserting their ‘indigenous rights’ to the ‘native’ resources.

Indigeneity, therefore, is not merely an identity but a lens through which to understand the historical, political, and cultural dynamics of exclusion and resistance. In India, adivasi communities exemplify this struggle, navigating the pressures of modernity and globalisation while striving to preserve their cultural heritage and assert their rights. Their experiences highlight the broader challenges and possibilities of global indigenous studies, offering insights into how indigeneity can serve as a framework for addressing justice, equity, and sustainability in a rapidly changing world. The decolonisation of global indigenous studies is imperative to challenge entrenched colonial frameworks that have historically marginalised indigenous voices and perspectives. The studies effectuated by the totalising, global epistemes often remain rooted in Eurocentric paradigms, privileging Western epistemologies while reducing other indigenous knowledge systems to peripheral or anecdotal elements. Decolonisation seeks to dismantle these structures by prioritising indigenous methodologies, narratives, and worldviews, fostering an inclusive academic discourse. Decolonisation is not merely about reversing historical injustices but about reimagining knowledge production through the lens of indigenous sovereignty and agency. Moreover, globalisation and modernity have exacerbated the erasure of indigenous cultures, languages, and traditions prioritising the anthropocene (Inoue and Moreira 2016). By integrating indigenous perspectives into academic and policy frameworks, decolonisation creates pathways for addressing these challenges while fostering cross-fertilising cultural solidarity and resilience foregrounding the symbiocene. Janajatiya communities hold extensive knowledge about biodiversity, sustainable agriculture, and ecological stewardship. Contrary to the anthropocene’s anthropocentric worldview, adivasi traditions emphasise interconnectedness with nature. This relational framework critiques exploitative human-nature dynamics, proposing a shift toward ethical and sustainable interactions with the environment. For instance, indigenous movements against mining and deforestation reflect this deep connection to the land, often invoking the sacredness of ecological systems as a basis for resistance. Decolonial methodologies advocate for integrating these systems into broader academic and policy frameworks, resisting the marginalisation of indigenous epistemologies. These practices may offer viable solutions to contemporary ecological challenges, including climate change and deforestation, while advancing sovereignty over traditional knowledge systems.

Linda Tuhiwai Smith’s ground-breaking work with Maori communities has been instrumental in shaping decolonial research methodologies, outlining strategies for decolonising research processes (Smith 1999). Bagele Chilisa’s exploration of Afrocentric principles like Ubuntu has significantly contributed to the advancement of decolonial research practices (Chilisa 2020; Chilisa et al. 2017). Margaret Kovach’s engagement with First Nations epistemologies in Canada (Kovach 2021) and Haunani-Kay Trask’s critical work on indigenous methodologies in Hawaii (Trask 1999) further enrich the decolonial research landscape. Seminal collections edited by Denzin et al. (2008) and Hokowhitu et al. (2022) offer diverse perspectives on decolonial approaches. Indian scholars such as Asoka Kumar Sen, through his ethnographic studies of adivasi rural life (Sen 2012; 2017; 2021), and G.N. Devy, with his pioneering work on indigenous knowledge systems and languages (Devy 1998), have also made vital contributions to decolonial research in the Indian context. While decolonial critiques of methodologies are pervasive across disciplines and regions, there is no singular, unified theoretical framework underlying these approaches (Denscombe 2024). However, recurring themes emerge, providing a cohesive foundation for identifying core principles of decolonial research. Furthermore, according to Nakata (2007), incorporating indigenous epistemologies into mainstream academia can provide alternative ways of understanding critical global issues such as climate change, sustainability, and governance. However, decolonisation also demands critical reflection on the power dynamics within academia, recognising the role of indigenous scholars and communities as active agents in knowledge production rather than mere subjects of study. This approach can transform indigenous studies into a collaborative, interdisciplinary field that advances both academic rigour and social justice (Battiste 2013) while circumventing the ignoble frameworks of contemporary (neo)colonial essentialism and globalism.

The legacy of Birsa Munda, who resisted colonial oppression and fought for the rights of the oppressed and disenfranchised, underscores the resilience and agency of India’s adivasi communities. Birsa’s leadership during the Ulgulan (Munda Rebellion) highlighted the intersections of cultural identity, ecological stewardship, and social justice. In contemporary times, these struggles persist as adivasi communities in India continue to assert their rights over land, resources, and cultural autonomy. Movements against deforestation, displacement, and the exploitation of natural resources reflect the enduring relevance of indigeneity in the Indian context. Birsa Munda, a visionary leader of indigenous resistance and an enduring symbol of indigenous empowerment, invites critical reflection on the decolonisation of global indigenous studies. The leadership of Birsa, a pivotal figure in Indian history, was more than a revolt against colonial exploitation—it was an assertion of cultural identity, social justice, and environmental stewardship (Shah 2010). His life represents a call to challenge the erasure of indigenous voices and to reclaim spaces of knowledge, tradition, and self-determination. As we commemorate the sesquicentennial anniversary of Birsa, the international seminar titled “Envisioning Janjatiya Gaurav: The Legacy of Birsa Munda and the Decolonisation of ‘Global’ Indigenous Studies” aims to explore his enduring relevance within the broader framework of decolonisation and indigenous knowledge systems. Indigenous communities worldwide face similar struggles: the loss of languages, cultural homogenisation, exploitation of natural resources, and the marginalisation of their knowledge systems. By examining the contributions of  Birsa Munda along with other leaders of indigenous movements in India and abroad, and involving scholars, academicians and janjatiya communities, this seminar will foster interdisciplinary engagement across social sciences, literature, and language studies to reimagine development paradigms, knowledge production, and cultural preservation in an aim to produce research-led actionable policy suggestions and solutions effectuating adivasi welfare and development. The event seeks to position indigenous perspectives as central to national and global academic and policy frameworks, creating pathways for decolonised futures. Thus, the seminar will highlight the richness of indigenous traditions—embedded in oral histories, linguistic diversity, and community-driven ecological practices—while challenging dominant narratives that have historically marginalised these voices.

References

Battiste, Marie. 2013. Decolonizing Education: Nourishing the Learning Spirit. Saskatoon: Purich Publishing.

Chilisa, Bagele. 2020. Indigenous Research Methodologies. 2nd ed. Thousand Oaks, CA: Sage.

Chilisa, Bagele, Taolo E. Major, and Karabo Khudu-Petersen. 2017. “Community Engagement with a Postcolonial, African-Based Relational Paradigm.” Qualitative Research 17 (3): 326–339. https://doi.org/10.1177/1468794117696176.

Denscombe, Martyn. 2024. “Decolonial Research Methodology: An Assessment of the Challenge to Established Practice.” International Journal of Social Research Methodology, May, 1–10. doi:10.1080/13645579.2024.2357558 

Denzin, Norman K., Yvonna S. Lincoln, and Linda Tuhiwai Smith, eds. 2008. Handbook of Critical and Indigenous Methodologies. Thousand Oaks, CA: Sage.

Hall, Stuart, and Paul du Gay, eds. 1996. Questions of Cultural Identity. California: SAGE Publications.

Hodgson, Dorothy L. 2009. “Becoming Indigenous in Africa,” African Studies Review, 52 (3): 1–32.

Hokowhitu, Brendan, Aileen Moreton-Robinson, Linda Tuhiwai Smith, Chris Andersen, and Steven Larkin, eds. 2022. Routledge Handbook of Critical Indigenous Studies. London: Routledge.

Igoe, Jim. 2006. “Becoming Indigenous Peoples: Difference, Inequality, and the Globalization of East African Identity Politics,” African Affairs, 105 (420): 399–420.

Inoue, Cristina Yumie Aoki, and Paula Franco Moreira. 2016. “Many Worlds, Many Nature(s), One Planet: Indigenous Knowledge in the Anthropocene.” Revista Brasileira de Política Internacional 59 (2): 1–19. https://doi.org/10.1590/0034-7329201600209.

Kovach, Margaret. 2021. Indigenous Methodologies: Characteristics, Conversations, and Contexts. 2nd ed. Toronto: University of Toronto Press.

Lannin, Sue. 2021. “Rio Tinto’s Destruction of Juukan Gorge a Wake-Up Call for Protection of Indigenous Sites Globally.” ABC News. January 27, 2021.

https://www.abc.net.au/news/2021-01-27/rio-tinto-indigenous-mining-juukan-gorge-oak-flat-apache/13087514 

Marcelino, Ueslei, and Anthony Boadle. 2024. “Illegal Mining Brings Misery to Brazil’s Yanomami People.” Reuters. Januray 18, 2024. https://www.reuters.com/investigates/special-report/brazil-environment-yanomami/ .

Merlan, Francesca. 2009. “Global and Local: Global and Local.” Current Anthropology 50 (3): 303–33.

Nakata, Martin. 2007. Disciplining the Savages, Savaging the Disciplines. Canberra: Aboriginal Studies Press.

Sen, Asoka Kumar. 2012. From Village Elder to British Judge: Custom, Customary Law and Tribal Society. Hyderabad: Orient Blackswan.

Sen, Asoka Kumar. 2017. Indigeneity, Landscape and History Adivasi Self-fashioning in India. New York: Routledge.

Sen, Asoka Kumar. 2021. The Making of a Village: The Dynamics of Adivasi Rural Life in India. New York: Routledge.

Smith, Linda Tuhiwai. 1999. Decolonizing Methodologies: Research and Indigenous Peoples. 2nd ed. London: Zed Books.

Shah, Bhagirath Lal. 2010. Birsa Munda and His Movement: A Study of a Millenarian Movement in Chotanagpur. New Delhi: Seagull Books.

Tasker, John Paul. 2022. “More Unmarked Graves Discovered at Former Residential Schools Across Canada.” CBC News. January 20, 2022. https://www.cbc.ca/news/politics/residential-school-survivors-more-money-graves-1.7338077 .

Trask, Haunani-Kay. 1999. From a Native Daughter: Colonialism and Sovereignty in Hawaiʻi. Rev. ed. Honolulu: University of Hawaiʻi Press.

Themes and Sub-Themes

This seminar explores an interdisciplinary range of themes and sub-themes designed to promote nuanced and comprehensive discussions around Birsa Munda’s legacy and its global relevance.

1. Global Indigenous Movements and Birsa Munda’s Legacy

• Comparative studies of indigenous leaders such as Birsa Munda (Jharkhand, India), Narayan Singh (Chhattisgarh, India), Tilka Manjhi (Bihar, India), Budhu Bhagat (Jharkhand, India), Sidhu and Kanhu Murmu (Jharkhand, India), Rajmohini Devi (Madhya Pradesh, India), Laxman Naik (Odisha, India), Malati Mem (Assam, India),Thamman-Dora and Alluri Seetharama Raju (Andhra Pradesh, India), Crazy Horse (USA), Te Kooti (New Zealand), Shaka Zulu (South Africa)¸ Pemulwuy (Australia) and others.
• The role of indigenous spiritual and cultural movements in fostering resistance against colonial oppression.
• Indigenous solidarity across borders: Shared strategies and visions for decolonisation.

2. Decolonising Historical Narratives

• Rewriting history through indigenous perspectives: Methodologies and challenges.
• Indigenous revolts as critical events in global anti-colonial histories.
• The role of indigenous historians and storytellers in preserving cultural memory with special emphasis on the pre-colonial autonomous ways of life including leadership and inter-communal bonding for sustainable existence.

3. Indigenous Literature and Art as Tools of Resistance

• Exploring Birsa Munda’s presence in indigenous literature and oral poetry.
• Artistic portrayals of indigenous resistance: Folk art, murals, and modern expressions.
• Indigenous storytelling as a political act: Decoding layers of identity, resistance, and ecology.

4. Language and Identity

• Linguistic activism in indigenous communities: Reviving endangered languages through education and media.
• The semiotics of resistance: Analysing the symbolism in indigenous languages and cultural expressions.
• Cross-linguistic studies of indigenous languages and their contributions to linguistic diversity.

5. Indigenous Knowledge Systems and Sustainable Development

• Indigenous governance models as pathways for participatory democracy and social cohesion.
• The intersection of indigenous agricultural practices and contemporary food security challenges.
• Sustainable resource management: Lessons from indigenous ecological ethics in order to dismantle the anthropocene prioritising the symbiocene.

6. Gender and Intersectionality in Indigenous Studies

• Indigenous women’s contributions to resistance: Forgotten voices in the Ulgulan and beyond.
• Examining patriarchy and matriarchal traditions within indigenous governance systems.
• Intersectional approaches to indigenous feminism: Decolonising gender discourses with special emphasis on structural violence based on caste, class, creed and age.

7. Media and Digital Platforms for Indigenous Advocacy

• Representation and misrepresentation of indigenous identities in mainstream and alternative media.
• Leveraging social media and digital archives for preserving and promoting indigenous culture.
• The role of film, podcasts, and digital storytelling in amplifying indigenous voices.

8. Interdisciplinary Approaches to Decolonisation

• Collaborative research models: Bridging social sciences, literature, and language studies within indigenous studies.
• Incorporating indigenous epistemologies in curriculum design and pedagogy.
• Developing frameworks for integrating indigenous knowledge into global academic standards.

9. Spirituality, Ecology, and Governance

• Indigenous cosmologies as frameworks for ecological conservation.
• Syncretism in indigenous spiritual practices: Negotiating traditional beliefs and external influences.
• The spiritual underpinnings of resistance movements: Birsa Munda’s role as a religious leader.

10. Artistic and Performative Cultures in Indigenous Identity

• Exploring the performative dimension of resistance: Indigenous dances, songs, and theatre.
• Folk narratives as archives of indigenous cultural heritage.
• The role of festivals in sustaining indigenous community cohesion and cultural pride.

11. Education and Policy Integration

• Indigenous educational practices: Reclaiming agency in knowledge dissemination.
• Decolonising mainstream curricula through the inclusion of indigenous histories and philosophies.
• Policy frameworks for integrating indigenous voices in governance and decision-making.

12. Urbanisation, Modernity, and Indigenous Adaptation

• Navigating urban spaces: Indigenous identities in the context of migration and displacement.
• Modernity and tradition: Balancing cultural preservation with contemporary aspirations.
• Indigenous entrepreneurship as a means of cultural preservation and economic empowerment.

13. Health, Well-Being, and Traditional Medicine

• Indigenous healthcare practices and their relevance in modern public health.
• The impact of globalisation and urbanisation on indigenous health systems.
• Preserving traditional medicine as part of cultural heritage and ecological sustainability.

14. Land Rights, Environmental Justice, and Resistance

• Land as identity: Examining the sacred relationship between tribes and their environment.
• Contemporary movements for indigenous land rights in the context of industrial expansion.
• Birsa Munda’s environmental vision: Lessons for the global climate justice movement.

15. Birsa Munda in Education and Pedagogy

• Pedagogical strategies for teaching indigenous history and indigenous knowledge systems.
• Integrating Birsa Munda’s contributions into mainstream academic curricula.
• Indigenous voices in higher education: Challenges and opportunities in academia.

16. Indigenous Economies and Self-Reliance

• Community-based economic models rooted in indigenous practices.
• Exploring cooperative frameworks in indigenous societies as alternatives to capitalist models.
• Indigenous entrepreneurship: Preserving culture while fostering economic development.

17. Human Rights and Legal Frameworks for Indigenous Protection

• The role of constitutional provisions in protecting indigenous rights in India and globally.
• Comparative analysis of indigenous legal struggles across continents.
• Advocacy and activism: Strategies for ensuring the protection of indigenous rights in democratic setups.

18. Global Youth and Indigenous Futures

• Role of indigenous youth in carrying forward traditions and fostering global connections.
• Technology as a tool for bridging generational gaps in indigenous communities.
• Engaging with indigenous youth movements for sustainable and decolonised futures.

19. Literature and Cinema in Constructing Indigenous Futures

• Speculative fiction and the future of indigenous identities: Exploring utopias and dystopias.
• Indigenous representations in mainstream and regional cinema: Challenges of authenticity and agency.
• Folk-to-digital transitions: Evolving platforms for indigenous narratives.

20. Reimagining Decolonised Futures

• Visionary pathways inspired by Birsa Munda’s philosophy for global decolonisation efforts.
• Collaborating across borders to create a unified front for indigenous rights and knowledge preservation.
• Exploring futuristic applications of indigenous philosophies in governance, development, and sustainability.

Seminar Format

The seminar will adopt an inclusive, participatory, and interdisciplinary approach to foster critical engagement. Key components include:

1. Keynote Lectures: Delivered by eminent scholars and practitioners, these talks will address the intersections of indigenous knowledge, resistance, and decolonisation.
2. Panel Discussions: Thematic panels will facilitate dialogue across disciplines, focusing on shared challenges and opportunities in reimagining indigenous studies.
3. Research Paper Presentations: Scholars and academicians from social sciences and humanities belonging to various institutions across the world will present their research articles on the sub-themes and address questions/queries on their research forging a cross-fertilising dialogue
4. Workshops: Interactive sessions will explore indigenous languages, oral histories, and sustainable practices, providing hands-on learning opportunities.
5. Cultural Exhibitions: Displays of indigenous art, literature, and performances will celebrate the vibrancy and resilience of indigenous cultures.
6. Film Screenings: Documentaries and films on indigenous resistance and identity will be followed by discussions with creators and scholars.
7. Case Study Presentations: Real-world applications of indigenous knowledge in policy-making, education, and community development will be showcased.

Key Research Questions

The seminar will address a range of critical questions, including:

1. How can Birsa Munda’s legacy inspire contemporary indigenous movements and policy frameworks?
2. What role do indigenous languages and oral traditions play in resisting cultural erasure and fostering identity?
3. How can interdisciplinary approaches bridge the gap between indigenous and mainstream academic discourses?
4. In what ways can indigenous ecological knowledge contribute to addressing global environmental crises?
5. How do literature and art shape perceptions of indigenous resistance and resilience?

Expected Discussions and Insights

This seminar aims to generate in-depth discussions that will:

• Challenge dominant narratives and frameworks in academia, advocating for the inclusion of indigenous voices and perspectives.
• Highlight the transformative potential of indigenous languages, literature, and art in creating inclusive spaces of knowledge and representation.
• Foster collaborations between social scientists, linguists, and literary scholars to promote decolonised methodologies.
• Connect global indigenous struggles, creating opportunities for transnational solidarities and knowledge-sharing.
• Explore actionable pathways for integrating indigenous ecological practices into contemporary sustainability efforts.

Conclusion

Birsa Munda’s enduring legacy as a symbol of resistance, cultural pride, and ecological stewardship serves as a vital framework for reimagining indigenous studies. His life offers profound lessons on the intersections of identity, governance, and sustainability, underscoring the importance of community-driven approaches to contemporary global challenges. Through this seminar, we aim to honour his contributions while fostering an interdisciplinary dialogue that bridges the social sciences, language studies, and literature. By centring adivasi voices and perspectives, this event aspires to catalyse innovative research, actionable insights, and meaningful collaborations that contribute to a more equitable and sustainable future. Scheduled for 26-27 March 2025, the seminar is a step toward ensuring that the rich traditions, knowledge systems, and visions of indigenous communities continue to shape academic, cultural, and policy discourses on a global scale. Thus, The event seeks to foreground indigenous perspectives as central to both global and national academic and policy frameworks, establishing transformative pathways towards decolonised futures. This endeavour envisions a progressive plantarity where indigenous knowledge systems and traditions are seamlessly integrated into the world’s developmental paradigms and intellectual discourses fostering a future that is both equitable and sustainable.

Contact

For expression of interest to attend/present a paper, submissions, and inquiries, please email: indigeneity2025@gmail.com

Registration

Details will be shared soon via this page.

Convenor

Dr. Amitayu Chakraborty, Assistant Professor of English, Durgapur Women’s College

Convenor’s Profile 

https://durgapurwomenscollege.ac.in/amitayu-chakraborty/

https://orcid.org/0000-0003-3999-448X

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Reports on Various Seminars, Outreach Programmes, Awareness Programmes and Workshops

Anti-Drug Awareness Prog by NSS & Disha DWC

Anti-Ragging Awareness 19.9.24

Basketball Competition

ICC Programme 19.9.24

Legal Provisions Relating to SCs, STs & Minorities in India

NSS DAY 24.9.24 Road Safety Awareness

ORIENTATION PROGRAMME NSS 9.9.2024

PLASTIC AWARENESS 14.8.2024

Report of One day Faculty Development Program of Pol Sc on 6th dec 23

18th July 2023 NEP 2020 Opportunities, Challenges, and Implementation

Report of One day FDP on MOOCs 28th november23 (1)

Report of the Seminar On Gender Discrimination Initiated by Gender Sensitization-1

SABDA 3 conference Report

SAFE DRIVE SAVE LIFE NEW

Students ‘ Seminar organised by The Department of English 26.9.24

swachhata day 2 tree plantation nss final copy

GENDER SENSITIZATION PROGM 20.9.2024

SWACHHATA HI SEVA DAY

Thalassaemia Camp by NSS

NATIONAL NUTRITION CAMP NSS 13.9.2024

Anti-Drug Addiction Programme

Safe Drive Save Life Programme

Workshop on Free Residential Skill Development TrainingProgrammes

Anti-Ragging Squad

Plastic Free Environment Programme

252 th BIRTH ANNIVERSARY OF RAJA RAMMOHAN ROY

Awareness programme for students on Anti Ragging

REPORT OF AWARENESS PROGM LEGAL 2024

10 days Govt. sponsored free career 19.2.24-

Awereness programme on Cybercrime 29.2.24

Seminar on Gender sensitization 5.12.23

State level Seminar on Socio-Economic Impact of Women Reservation in Local Self Govt on 3.5.24

students seminar 30.3.2024

Seminar of Sanskrit Department 12th May 2023

A Report on the 129th Birth Anniversary Celebration of Bibhutibhushan Bandyopadhyay 12th Sept 2023

Report on the 203rd Birth Anniversary Celebration of Pandit Iswarchandra Vidyasagar on 26.09.2023

WEBINAR_BOTANY DEPARTMENT 2023

Report on Film Club Seminar 16.12.2023

161st Birth Anniversary Celebration of SWAMI VIVEKANANDA 12th Jan 2024

Earning Management Report 3rd March 2024

AZADI KA AMRIT MAHOTSAV_KRANTITEERTHA_DWC_REPORT

Seminars 2018-2023

 

 

 

 

A Few Glimpses of Various Seminars:

A Commemorative Seminar on the 161st Birth Anniversary Celebration of SWAMI VIVEKANANDA on 12th Jan 2024

 

A Commemorative National Seminar on Ishwar Chandra Vidyasagar on his 203rd Birth Anniversary… An initiative by the Department of Bengali and Sanskrit, Durgapur Women’s College on 26.09.2023

 

State-Level Seminar at Durgapur Women’s College organised by the Department of English, Durgapur Women’s College in collaboration with the Department of English, Durgapur Government College on 17.01.2024

 

 

National Seminar titled “The Camera as a Stylus: A Discourse on Auteur and Authorship in Indian Cinema” organised by the Film Club, Durgapur Women’s College on 16.12.2023

Resource Persons:

Dr Anindya Sengupta, Film Studies, JU
Mr. Suavo Mukherjee, SRFTI