It is said that Western colonialism and a series of federal policies that attempted to “civilize” Native Americans since the 19th century weakened social and political status of Native women within their communities. However, this was not always the case for some women in the early 20th century. This paper will introduce the political activities of Laura Cornelius Kellogg, an Oneida woman whose tribe traditionally followed a matrilineal kinship system, which valued women as the center of their society. By examining her involvement in the Society of American Indians and the women's suffrage movement, it reveals how she tried to establish her position within her community and in wider American society while facing Western gender roles that were expected of women at the time.

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　This paper analyzes the history of urbanization among indigenous peoples in the United States and the status of women and Two Spirit (indigenous LGBTQ+) people today. Utilizing the example of multitribal indigenous community in Denver, Colorado, the paper first examines the urbanization of indigenous peoples, which accelerated during the post-WWII era. It specifically focuses on the experience of urbanization among indigenous women and their roles in urban indigenous community. 　Second, the focus of the paper shifts to contemporary experiences of indigenous women and Two Spirit people in cities. Homelessness among urban indigenous people, which became more prevalent after the outbreak of COVID-19, is at the center of discussion. The overrepresentation of indigenous peoples among urban homeless population and the interrelated socioeconomic problems, including poverty, substance abuse, and dysfunctional family, will be discussed with a special attention to the current situation of urban indigenous women and Two spirit people. It also examines the continuing influence of settler colonialism as well as the move toward decolonization in urban indigenous communities.

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　過去そして現在のロシア最大の共和国であるサハ共和国（ヤクーチア）は、大規模な資源採掘と密接に関連してきた。常に拡大してきた採掘産業は、地域社会における先住民の生活に多大な影響を及ぼしてきたが、その一つが共和国西部に位置する人口400人に満たないシュルデュカル村である。多くの研究者（例えばFerry（2011））が、資源採掘がいかに男性性と家父長的ジェンダー関係を助長するかについて研究している。 　本発表では、資源採掘がどのような労働空間とインフラをシュルデュカル村に創り出してきたかを描き出す。村内外のすべてが、地域社会ではなく、採掘産業の必要性のために構成されているからである。また、この構成された空間が、地域社会内部の特定のジェンダー関係にどのように影響するかを論じる。ソ連時代にダイヤモンドが領域内で発見されたことにより、トナカイ飼育経済を失った先住民エベンキの地域社会として、シュルデュカル村は資源採掘以前の生活に関する多くの物語を持っている。これらの物語は、移動生活、集団性、ジェンダー平等に関するノスタルジーに満ちている。その結果、地域住民は、文化復興、つまり祖先や起源への回帰に自らの未来を見出している。現在、彼らは資源採掘によって助長されたジェンダー不平等に打ち勝つべく、労働機会とジェンダーに配慮したインフラのために戦っている。

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　本稿では、世界の先住民フェミニズムから得たインスピレーションをもちい、急激に変化するこの世界で、現代ロシアのニブフ女性がいかに交渉し、行動してきたかを論じる。サハリン島の異なる先住民社会で実施したフィールド調査で集めた民族誌的資料を分析する。その際、職業的生活や経済、先住民の市民活動、伝統的手工芸品の分野に焦点を当てる。 また、ソ連以前のニブフ社会における伝統的なジェンダー役割に関する古い民族誌テキスト、ソ連時代の先住民の近代化に関する語り、ソ連崩壊後の先住民文化の復興の民族誌などの資料における女性のエンパワーメントの例を分析対象とする。分析は、伝統主義を通じた女性の幸福に関するより最近の調査はもちろん、女性の状況に関する女性自身による評価、近代化を通じた先住民女性の解放についてのソ連の評価に関する質問に依拠している。これらの分析から、ニブフ女性のエンパワーメントの戦略は、先住民の社会組織の変化、国家や国際的な権力構造によって提供された機会と資源の創造的な利用のなかに埋め込まれていることを指摘する。

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This paper reports on the social roles imposed on men and women, especially after marriage, and their transformation, taking into account the gender recognition process in Kazakh society in Mongolia. 　Kazakhs are recognized as men and women socially through marriage. Having nomadism as the basis of their culture and its social structure based on patrilineal origins, Kazakhs still adhere to the rule of exogamy. Due to the two transformations of the social system that took place in the 20th century, there are differences in marriage patterns and religious beliefs depending on the period. 　The main social roles expected of men and women are to carry on the family line and to establish their own family. Specifically, they are expected to (i) bear and nurture children, (ii) link household networks, and (iii) fulfil their gender roles in their livelihood. On the other hand, if circumstances prevent them from fulfilling these roles, they may divorce, remarry, adopt or migrate with the help of relatives.

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　As Mongolia was the world's second socialist country after the Soviet Union from 1924 until its democratization in 1990, its women's educational level and social advancement is high, and even today Mongolia ranks relatively high on the gender gap index among Asian countries. On the other hand, it has been pointed out that there are situations in which “traditional”gender norms from the pre-socialist period persist in society and within the family. In this paper, in order to understand Mongolian gender perspectives that are difficult to grasp by numerical indicators only, I would like to focus on the representations of women, especially wives, in Mongolian literature from the early 20th century to the present day, and examine their characteristics and transformations. Specifically, the study will focus on the following three writers by reading them from the gender perspective and attempting to make new interpretations: Ts.Damdinsuren (1908-1986), one of the founders of modern Mongolian literature, Ch.Lodoidamba (1917-1970), a writer who was active in the 1950s and 1960s and established the genre of historical novels, and L.Ulziitugs (1972-), a female writer and poet popular among young readers of today

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　This study explores the portrayal of women in Ainu Heroic Epics (yukar) and compares it with the reality of women in Ainu culture. Focusing on yukar texts from the Horobetsu region recorded by Kannari Matsu, the analysis employs Feminist Critique and uses the “punishment of behavior” as a reference. The study reveals a disparity between the roles of women in yukar and contemporary society, reflecting deep-rooted oppression in literature. Comparisons with similar stories across different literary genres are also examined.

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　In this report, based on interviews with women aged 20-70 living in Ainu society, I will examine their experiences of discrimination and clarify their discriminatory structures. I will focus not only on Ainu women of Ainu descent, but also on "Wajin" (majority ethnic group in Japan) women who entered Ainu society through marriage. 　From the narratives of older Ainu women, it is possible to grasp the intersectional discrimination structure. Older Ainu women who have experienced discrimination have strategically desired to marry Wajin in order to “dilute their blood ” and have concealed their ethnicity by not publicly declaring their Ainu identity. 　On the other hand, while Wajin women are labeled by the Japanese society as “women in Ainu society,” they are a minority in the family because they are not of Ainu blood. Therefore, I will also discuss the suffering of Wajin women as double outsiders.

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