Journal articles: 'Indigenous peoples – Dwellings – North America'

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Wyllie de Echeverria, Victoria Rawn, and Thomas F. Thornton. "Using traditional ecological knowledge to understand and adapt to climate and biodiversity change on the Pacific coast of North America." Ambio 48, no. 12 (October 9, 2019): 1447–69. http://dx.doi.org/10.1007/s13280-019-01218-6.

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Abstract We investigate the perceptions and impacts of climate change on 11 Indigenous communities in Northern British Columbia and Southeast Alaska. This coastal region constitutes an extremely dynamic and resilient social-ecological system where Indigenous Peoples have been adjusting to changing climate and biodiversity for millennia. The region is a bellwether for biodiversity changes in coastal, forest, and montane environments that link the arctic to more southerly latitudes on the Pacific coast. Ninety-six Elders and resource users were interviewed to record Traditional Ecological Knowledge (TEK) and observations regarding weather, landscape, and resource changes, especially as concerns what we term Cultural Keystone Indicator Species (CKIS), which provide a unique lens into the effects of environmental change. Our findings show that Indigenous residents of these communities are aware of significant environmental changes over their lifetimes, and an acceleration in changes over the last 15–20 years, not only in weather patterns, but also in the behaviour, distributions, and availability of important plants and animals. Within a broader ecological and social context of dwelling, we suggest ways this knowledge can assist communities in responding to future environmental changes using a range of place-based adaptation modes.

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King, C. Richard. "Introduction: Other peoples' games: Indigenous peoples and sport in North America." International Journal of the History of Sport 23, no. 2 (March 2006): 131–37. http://dx.doi.org/10.1080/09523360500478174.

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Montgomery, Lindsay Martel. "The Archaeology of Settler Colonialism in North America." Annual Review of Anthropology 51, no. 1 (October 24, 2022): 475–91. http://dx.doi.org/10.1146/annurev-anthro-041320-123953.

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Beginning in earnest in the 1990s, archaeologists have used the material record as an alternative window into the experiences and practices of Black and Indigenous peoples in North America from the sixteenth century onward. This now robust body of scholarship on settler colonialism has been shaped by postcolonial theories of power and broad-based calls to diversify Western history. While archaeologists have long recognized the political, cultural, biological, and economic entanglements produced by settler colonialism, the lives of Indigenous peoples have largely been studied in isolation from peoples of African descent. In addition to reinforcing static ethnic divisions, until recently, most archaeological studies of settler colonialism have focused on early periods of interethnic interaction, ending abruptly in the nineteenth century. These intellectual silos gloss over the intimate relationships that formed between diverse communities and hinder a deeper understanding of settler colonialism's continued impact on archaeological praxis.

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Sakakibara, Chie, Elise Horensky, and Sloane Garelick. "Indigenous Peoples and Climate Change." Environmental Philosophy 17, no. 1 (2020): 75–92. http://dx.doi.org/10.5840/envirophil202011792.

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In this essay, we will discuss the lessons that we have learned in a course titled “Indigenous Peoples and Climate Change” regarding Indigenous efforts and epistemologies to cope with stresses and plights induced by global climate change. Primarily informed by humanistic perspectives, we examine how Indigenous peoples, especially those of North America, process climate change through their cultural values and social priorities, with a particular focus on human emotions or feelings associated with their homeland, which often called sense of place or belonging, in contrast to the abstract concepts that originate from the natural sciences.

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BABCOCK, MATTHEW. "Territoriality and the Historiography of Early North America." Journal of American Studies 50, no. 3 (March 22, 2016): 515–36. http://dx.doi.org/10.1017/s0021875816000529.

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This essay explores the interdisciplinary origins and historiography of early North American scholars approaching territoriality – political control of territory – from an indigenous perspective in their works. Using the Ndé (Apaches) as a case study, it reveals how adopting an interdisciplinary approach that addresses territoriality from multiple perspectives can further our understanding of cultural contestation across the continent and hemisphere by highlighting the ways indigenous peoples negotiated, resisted, and adapted to European conquest.

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Hoover, Elizabeth, Katsi Cook, Ron Plain, Kathy Sanchez, Vi Waghiyi, Pamela Miller, Renee Dufault, Caitlin Sislin, and David O. Carpenter. "Indigenous Peoples of North America: Environmental Exposures and Reproductive Justice." Environmental Health Perspectives 120, no. 12 (December 2012): 1645–49. http://dx.doi.org/10.1289/ehp.1205422.

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Monchalin, Lisa, Olga Marques, Charles Reasons, and Prince Arora. "Homicide and Indigenous peoples in North America: A structural analysis." Aggression and Violent Behavior 46 (May 2019): 212–18. http://dx.doi.org/10.1016/j.avb.2019.01.011.

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Dunbar-Ortiz, Roxanne Amanda. "The Relationship between Marxism and Indigenous Struggles and Implications of the Theoretical Framework for International Indigenous Struggles." Historical Materialism 24, no. 3 (September 27, 2016): 76–91. http://dx.doi.org/10.1163/1569206x-12341485.

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Glen Coulthard’s masterly work,Red Skin, White Masks, raises the theoretical work of Indigenous scholarship in North America to a new level, bringing Marxism into the mix in looking at the political-economic effects of settler-colonialism on Indigenous peoples in North America. He charts a way forward for Indigenous activism outside the state, eschewing the politics of recognition. In addition to assessing Coulthard’s perspective on Marxism, this paper poses questions about privileging Indigenous social movements without addressing the national question and without including the role of the robust international Indigenous movement that has entered its fortieth year.

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Schang, Kyle A., Andrew J. Trant, Sara A. Bohnert, Alana M. Closs, Megan Humchitt, Kelsea P. McIntosh, Robert G. Way, and Sara B. Wickham. "Ecological research should consider Indigenous peoples and stewardship." FACETS 5, no. 1 (January 1, 2020): 534–37. http://dx.doi.org/10.1139/facets-2019-0041.

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The relationship between Indigenous peoples and the functioning of terrestrial ecosystems has received increased attention in recent years. As a result, it is becoming more critical for researchers focusing on terrestrial ecosystems to work with Indigenous groups to gain a better understanding of how past and current stewardship of these lands may influence results. As a case study to explore these ideas, we systematically reviewed articles from 2008 to 2018 where research was conducted in North America, South America, and Oceania. Of the 159 articles included, 11 included acknowledgement of Indigenous stewardship, acknowledged the Indigenous Territories or lands, or named the Indigenous group on whose Territory the research was conducted. Within the scope of this case study, our results demonstrate an overall lack of Indigenous acknowledgement or consideration within the scope of our review. Given the recent advancements in our understanding of how Indigenous groups have shaped their lands, we implore researchers to consider collaboration among local Indigenous groups as to better cultivate relationships and foster a greater understanding of their ecosystems.

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Krivokapić, Marija. "Reclaiming Home in Indigenous Women Poetry of North America." American Studies in Scandinavia 53, no. 1 (April 30, 2021): 65–94. http://dx.doi.org/10.22439/asca.v53i1.6226.

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The tendency of reclaiming home in Indigenous women poetry of North America is seen as a part of a multilayered decolonizing project, which aims at disclosing, reconstructing, and removing the effects of the colonial policy for self-determination and betterment of the Indigenous peoples. A precondition of reclaiming home is resurrecting tribal knowledge of belonging which situates the Indigenous subject within family and tribe and close connection to natural surroundings. This paper extends the boundaries of the concept of home from a physical space, such as house and homeland, to a representational one, such as community or cultural articulation, in which one finds comfortable identification (cf. Lefebvre 1991). This assumption supports the expansion of Indigenous agency to the realization of home on the global level. The paper takes a multidisciplinary approach and gathers a vast corpus of poetry, coming from different nations Indigenous to North America, and, therefore, from different locations and writing styles. While using the concept of the Indigenous to refer to Native Americans, Alaskans, First Nations, and Chicana/o, I will also briefly introduce the authors’ tribal affiliations to underline the collective pattern of suffering among the diverse groups.

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Murchison, Claire C., Avery Ironside, Lila M. A. Hedayat, and Heather J. A. Foulds. "A Systematic Review of Musculoskeletal Fitness Among Indigenous Populations in North America and Circumpolar Inuit Populations." Journal of Physical Activity and Health 17, no. 3 (March 1, 2020): 384–95. http://dx.doi.org/10.1123/jpah.2018-0702.

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Background: North American indigenous populations experience higher rates of obesity and chronic disease compared with nonindigenous populations. Improvements in musculoskeletal fitness can mitigate negative health outcomes, but is not well understood among indigenous populations. This review examines musculoskeletal fitness measures among North American indigenous populations. Methods: A total of 1632 citations were evaluated and 18 studies were included. Results: Comparisons of musculoskeletal fitness measures between North American indigenous men and boys and women and girls were generally not reported. The greatest left and right combined maximal grip strength and maximal leg strength among Inuit boys and men and girls and women were observed among 20–29 years age group. Maximal combined right and left grip strength declined from 1970 to 1990, by an average of 15% among adults and 10% among youth. Maximal leg extension among Inuit has declined even further, averaging 38% among adults and 27% among youth from 1970 to 1990. Inuit men demonstrate greater grip strength and lower leg strength than Russian indigenous men, whereas Inuit women demonstrate greater leg strength. Conclusions: Further research is needed to better understand physical fitness among indigenous peoples and the potential for improving health and reducing chronic disease risk for indigenous peoples through physical fitness.

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Ajitha Sekhar, Dr C. P. "PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA." International Journal of Engineering Applied Sciences and Technology 7, no. 4 (August 1, 2022): 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.

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The progress of indigenous women is very important for poverty abolition, attainment of justifiable development and the fight against gender-based violence. Unfortunately, gender discrimination and violence on women is a common problem in every part of the world. In spite of the various developments in all walks of life, cruelty on women is a continuing grief. Destructions of their cultural rights tend to create spiritual violence against aboriginal women. While the Declaration on the Rights of Indigenous Peoples drew special consideration to the requirements and mainly, constitutional rights of indigenous women are called for action to defend them from violence. In spite of, more than one in three aboriginal women are assaulted during their lifetime. Lee Maracle, a world-renowned Native woman writer of Canada, had authored innumerable critically acclaimed literary works which brings out the tribulations faced by the Canadian native women. In her writings, she addresses issues concerning aboriginal women of North America. Through her writings she attempts to achieve liberation of women from the age-old power and tyranny by men. In her biography I Am Woman, she focuses on male- domination and Native women’s subjugation. They lose their individuality and identity and protest for their colour and voices of the people. There is a social prejudice between the Canadian natives and white people. Maracle emphases the Canadian aboriginal legitimacy. She says about the final journey of Native people which ends with liberation. She is one among the Natives whois brutally attacked by the intruders. Maracle concludes the Indigenous People need to rejoice their past because in doing so, it helps to raise their cultures. Celebrating their history stimulates selfimportance in being Indigenous.

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Field, Shannon N., Rosalin M. Miles, and Darren E. R. Warburton. "Linking Heart Health and Mental Wellbeing: Centering Indigenous Perspectives from across Canada." Journal of Clinical Medicine 11, no. 21 (November 1, 2022): 6485. http://dx.doi.org/10.3390/jcm11216485.

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Indigenous peoples have thrived since time immemorial across North America; however, over the past three to four generations there has been a marked increase in health disparities amongst Indigenous peoples versus the general population. Heart disease and mental health issues have been well documented and appear to be interrelated within Indigenous peoples across Canada. However, Western medicine has yet to clearly identify the reasons for the increased prevalence of heart disease and mental health issues and their relationship. In this narrative review, we discuss how Indigenous perspectives of health and wholistic wellness may provide greater insight into the connection between heart disease and mental wellbeing within Indigenous peoples and communities across Canada. We argue that colonization (and its institutions, such as the Indian Residential School system) and a failure to include or acknowledge traditional Indigenous health and wellness practices and beliefs within Western medicine have accelerated these health disparities within Indigenous peoples. We summarize some of the many Indigenous cultural perspectives and wholistic approaches to heart health and mental wellbeing. Lastly, we provide recommendations that support and wholistic perspective and Indigenous peoples on their journey of heart health and mental wellbeing.

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Rudenko, S. V., and Y. A. Sobolievskyi. "PHILOSOPHICAL IDEAS IN SPIRITUAL CULTURE OF THE INDIGENOUS PEOPLES OF NORTH AMERICA." Anthropological Measurements of Philosophical Research, no. 18 (December 27, 2020): 168–82. http://dx.doi.org/10.15802/ampr.v0i18.221428.

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Prout, Sarah. "Book Review: Population mobility and indigenous peoples in Australasia and North America." Progress in Human Geography 29, no. 6 (December 2005): 805–7. http://dx.doi.org/10.1177/030913250502900621.

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Turner, Nancy J., and Patrick Von Aderkas. "Sustained by First Nations: European newcomers' use of Indigenous plant foods in temperate North America." Acta Societatis Botanicorum Poloniae 81, no. 4 (2012): 295–315. http://dx.doi.org/10.5586/asbp.2012.038.

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Indigenous Peoples of North America have collectively used approximately 1800 different native species of plants, algae, lichens and fungi as food. When European explorers, traders and settlers arrived on the continent, these native foods, often identified and offered by Indigenous hosts, gave them sustenance and in some cases saved them from starvation. Over the years, some of these species – particularly various types of berries, such as blueberries and cranberries (Vaccinium spp.), wild raspberries and blackberries (Rubus spp.), and wild strawberries (Fragaria spp.), and various types of nuts (Corylus spp., Carya spp., Juglans spp., Pinus spp.), along with wild-rice (Zizania spp.) and maple syrup (from Acer saccharum) – became more widely adopted and remain in use to the present day. Some of these and some other species were used in plant breeding programs, as germplasm for hybridization programs, or to strengthen a crop's resistance to disease. At the same time, many nutritious Indigenous foods fell out of use among Indigenous Peoples themselves, and along with their lessened use came a loss of associated knowledge and cultural identity. Today, for a variety of reasons, from improving people's health and regaining their cultural heritage, to enhancing dietary diversity and enjoyment of diverse foods, some of the species that have dwindled in their use have been “rediscovered” by Indigenous and non-Indigenous Peoples, and indications are that their benefits to humanity will continue into the future.

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Borish, David, Ashlee Cunsolo, Jamie Snook, Cate Dewey, Ian Mauro, and Sherilee L. Harper. "Relationships between Rangifer and Indigenous Well-being in the North American Arctic and Subarctic: A Review Based on the Academic Published Literature." ARCTIC 75, no. 1 (March 14, 2022): 86–104. http://dx.doi.org/10.14430/arctic74870.

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Many Rangifer tarandus (caribou or reindeer) populations across North America have been declining, posing a variety of challenges for Indigenous communities that depend on the species for physical and cultural sustenance. This article used a scoping review methodology to systematically examine and characterize the nature, extent, and range of articles published in academic journals on the connection between Rangifer and Indigenous well-being in the Arctic and Subarctic regions of North America. Two reviewers independently used eligibility criteria to identify and screen abstracts and titles and then screen full texts of each potentially relevant article. To be included in this review, articles had to discuss linkages between Rangifer and Indigenous well-being in the North American Arctic and Subarctic and be published prior to 2018. A total of 4279 articles were identified and screened for relevance; 58 articles met the inclusion criteria and were analyzed using descriptive quantitative and thematic qualitative methods. Results characterized the depth and diversity of what we know about Rangifer for Indigenous culture, food security, livelihoods, psychological well-being, and social connections across North America in the academic literature. Several gaps were identified. Little is known about the psychological ties between Rangifer and Indigenous Peoples and the influence of Rangifer-related change on Indigenous well-being and adaptive capacity. We urgently need to know more about the emotional connections that arise from Indigenous-Rangifer linkages, the effectiveness of adaptive strategies, and the intergenerational implications of Rangifer-related change. Further, enhanced inclusion of Indigenous Peoples in the production of knowledge on this topic is fundamental to the future of understanding Indigenous-Rangifer relationships.

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Hegeman, Susan. "The Indigenous Commons." Minnesota review 2019, no. 93 (November 1, 2019): 133–40. http://dx.doi.org/10.1215/00265667-7737367.

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The concept of the commons is central to an argument that connects indigenous people and their struggles both to global politics and to radical reconceptualizations of the relationships among knowledges, resources, and human communities. This article considers the use of the idea of a commons in water and atmosphere in the 2016 protest on the Standing Rock Sioux Reservation against the construction of the Dakota Access Pipeline. It also contextualizes the concept of the commons in relation to the historical expropriation of land from native peoples in North America.

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ápi, Sierra Adare-Tasiwoopa. "Indigenous Nation Rebuilding Through Gardening." International Journal of Critical Indigenous Studies 4, no. 1 (January 1, 2011): 41–48. http://dx.doi.org/10.5204/ijcis.v4i1.70.

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The Three Sisters, corn, beans and squash, planted together, form the foundation of sustainability for Indigenous peoples in what is now called North America as a source of balanced nutrition and nourishment for the community and for the nations' spirit. With these seeds, Indigenous peoples can engage in nation rebuilding. While Indigenous nation rebuilding literature shows numerous inherent problems and incompatibility when relying on Euro-American models, this article argues that war and victory gardens used by the United States during the two world wars to promote a sense of patriotism and national identity provides a framework harmonious with traditional Indigenous cultures. Gardening supplies the means through which Indigenous peoples reconnect with traditional lives and ways. Furthermore, as an outcome, articulating land reacquisition and use that non-Indigenous Americans recognise and have applied in their own nation rebuilding efforts could lessen misinterpretation and apprehension in land claim negotiations.

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Sjöberg, Ylva, Sarah Gomach, Evan Kwiatkowski, and Mathilde Mansoz. "Involvement of local Indigenous peoples in Arctic research — expectations, needs and challenges perceived by early career researchers." Arctic Science 5, no. 1 (March 1, 2019): 27–53. http://dx.doi.org/10.1139/as-2017-0045.

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Rapid changes in the natural and social environments of the Arctic region have led to increased scientific presence across the Arctic. Simultaneously, the importance of involving local Indigenous peoples in research activities is increasingly recognized for several reasons, including knowledge sharing and sustainable development. This study explores Arctic early career researchers’ (ECRs) perceptions on involving local Indigenous peoples in their research. The results, based on 108 online survey respondents from 22 countries, show that ECRs value the knowledge of local Indigenous peoples and generally wish to extend the involvement of this group in their research. ECRs in North America and in the social sciences have more experience working with Indigenous communities and value it more than researchers in the Nordic area and in the natural sciences. Respondents cited more funding, networking opportunities, and time as the main needs for increasing collaborations. The results of this study are helpful for developing strategies to build good relationships between scientists and Indigenous peoples and for increasing the involvement of Arctic Indigenous peoples in science and engagement of their knowledge systems. The complementary views from Arctic Indigenous peoples are, however, needed for a full understanding of how to effectively achieve this.

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Hummer, Kim E. "Manna in Winter: Indigenous Americans, Huckleberries, and Blueberries." HortScience 48, no. 4 (April 2013): 413–17. http://dx.doi.org/10.21273/hortsci.48.4.413.

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More than 35 species of blueberries (Vaccinium L.) and huckleberries (Vaccinium and Gaylussacia Kunth.) are indigenous to North America. The indigenous North American peoples, wise in the ways of survival, recognized the quality of these edible fruits and revered these plants. Beyond food needs, these plants played significant roles in their culture, sociology, economics, and spirituality. Because these traditions, developed and gathered over millennia, were transmitted orally, documentation of these uses have been determined through archeological data, written records from western civilization after first contact, and recent surveys of present-day native peoples. The wealth of indigenous knowledge on blueberries, huckleberries, and other foods was shared with European immigrants. These fruits were used by many tribes throughout North America. Samuel de Champlain documented that fresh and dried blueberries provided “manna in winter” when other food was scarce. Pemmican, a preserved concoction of lean meat, fat, and blueberries or other fruit, enabled survival. Blueberry products such as ohentaqué, hahique, satar, sakisatar, sautauthig, k’enkash, navag, and nunasdlut’i were important to Native Americans. Roger Williams, Meriwether Lewis, and Henry David Thoreau were each impressed with the uses of blueberries by indigenous Americans. The social, technological, and horticultural changes that gave rise to a commercial wild huckleberry and blueberry gathering and production history are summarized.

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Newsom, Bonnie, Natalie Dana Lolar, and Isaac St. John. "In Conversation with the Ancestors: Indigenizing Archaeological Narratives at Acadia National Park, Maine." Genealogy 5, no. 4 (November 3, 2021): 96. http://dx.doi.org/10.3390/genealogy5040096.

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In North America, Indigenous pasts are publicly understood through narratives constructed by archaeologists who bring Western ideologies to bear on their inquiries. The resulting Eurocentric presentations of Indigenous pasts shape public perceptions of Indigenous peoples and influence Indigenous perceptions of self and of archaeology. In this paper we confront Eurocentric narratives of Indigenous pasts, specifically Wabanaki pasts, by centering an archaeological story on relationality between contemporary and past Indigenous peoples. We focus on legacy archaeological collections and eroding heritage sites in Acadia National Park, Maine. We present the “Red Paint People” myth as an example of how Indigenous pasts become distorted through archaeological narratives influenced by Western ideologies and offer a framework for indigenizing archaeological narratives constructed previously through Western lenses, using Indigenous language and community engagement to carry out the study.

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Chernov, V. A., S. V. Bobyshev, and T. A. Lushkina. "HOSPITALITY OF INDIGENOUS PEOPLES AS A FACTOR OF SUCCESSFUL DEVELOPMENT OF THE FAR EAST." Humanities And Social Studies In The Far East 18, no. 1 (2021): 232–37. http://dx.doi.org/10.31079/1992-2868-2021-18-1-232-237.

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The article examines the hospitality of the peoples living in the Russian North as a way of their life. Based on the study of the descriptions of the travels of the explorers of Siberia, the Far East and Russian America, it was revealed that hospitality was characteristic of almost all peoples, large and small, peaceful and militant, nomadic and sedentary. Hospitality was a means of survival in the wild and harsh conditions of the North. This allowed not only local peoples, but also travelers and explorers of Siberia and the Far East in any conditions to find shelter and food, which made it possible to travel long distances without having with them large supplies of food and necessary clothing.

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Koegel, John. "Spanish and French Mission Music in Colonial North America." Journal of the Royal Musical Association 126, no. 1 (2001): 1–53. http://dx.doi.org/10.1093/jrma/126.1.1.

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Despite the many negative aspects of European colonization endured by indigenous peoples throughout North America, music served as a powerful and positive force. This study demonstrates that musical life in the Franciscan and Jesuit missions throughout Spanish North America was fully developed, was a most important part of the evangelization process, and involved music similar to that performed in other mission areas in Spanish America. Musical life in New France and Louisiana is summarized here to show that the French operated a parallel system of musical evangelization and that the establishment of French settlements in North America corresponded in certain ways to Spanish practices.

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TOMIMATSU, HIROSHI, SUSAN R. KEPHART, and MARK VELLEND. "Phylogeography ofCamassia quamashin western North America: postglacial colonization and transport by indigenous peoples." Molecular Ecology 18, no. 18 (September 2009): 3918–28. http://dx.doi.org/10.1111/j.1365-294x.2009.04341.x.

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Barker, Adam J. "Already Occupied: Indigenous Peoples, Settler Colonialism and the Occupy Movements in North America." Social Movement Studies 11, no. 3-4 (August 2012): 327–34. http://dx.doi.org/10.1080/14742837.2012.708922.

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Чернухина, Лариса, and Larisa Chernukhina. "Forms of Participation of Indigenous Peoples of North America in Administration of Justice." Journal of Russian Law 2, no. 7 (September 18, 2014): 104–16. http://dx.doi.org/10.12737/4829.

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The author examines the legal status of the aboriginal people of North America in the USA and Canada as well as the protection of their rights. The article explores the legislation of these countries which provides protection of aboriginal people at the administration of justice.

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Wark, Joe, Raymond Neckoway, and Keith Brownlee. "Interpreting a cultural value: An examination of the Indigenous concept of non-interference in North America." International Social Work 62, no. 1 (September 15, 2017): 419–32. http://dx.doi.org/10.1177/0020872817731143.

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This article examines the Indigenous cultural value of non-interference in North America, which is portrayed in the literature as a central influence on interpersonal interactions. The findings suggest that while Indigenous peoples prefer subtle forms of interpersonal influence that maintain respectful and nurturing relationships, non-interference is not, as sometimes portrayed, an overriding value that supplants all other considerations. This article highlights the need for cross-cultural perspectives and practices that challenge one-dimensional cultural presumptions.

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Hamacher, Duane W., John Barsa, Segar Passi, and Alo Tapim. "Indigenous use of stellar scintillation to predict weather and seasonal change." Proceedings of the Royal Society of Victoria 131, no. 1 (2019): 24. http://dx.doi.org/10.1071/rs19003.

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Indigenous peoples across the world observe the motions and positions of stars to develop seasonal calendars. Changing properties of stars, such as their brightness and colour, are also used for predicting weather. Combining archival studies with ethnographic fieldwork in Australia’s Torres Strait, we explore the various ways Indigenous peoples utilise stellar scintillation (twinkling) as an indicator for predicting weather and seasonal change, and examine the Indigenous and Western scientific underpinnings of this knowledge. By observing subtle changes in the ways the stars twinkle, Meriam people gauge changing trade winds, approaching wet weather and temperature changes. We then examine how the Northern Dene of Arctic North America utilise stellar scintillation to forecast weather.

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Zellen, Barry Scott. "Co-management as a Foundation of Arctic Exceptionalism: Strengthening the Bonds between the Indigenous and Westphalian Worlds." Yearbook of Polar Law Online 13, no. 1 (April 19, 2022): 65–92. http://dx.doi.org/10.1163/22116427_013010005.

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Abstract Successful collaboration between the Indigenous peoples and the sovereign states of Arctic North America has helped to stabilize the Arctic region, fostering meaningful Indigenous participation in the governance of their homeland through the introduction of new institutions of self-governance at the municipal, tribal and territorial levels, and successful diplomatic collaborations at the international level through the Arctic Council. Undergirding each of these pillars of Indigenous participation in Arctic governance is a mutuality of commitment to the principle of co-management of the Arctic that has united Indigenous peoples and the state across Arctic North America. Co-management has become so widely and reciprocally embraced by tribal peoples and states alike that it now provides a stable foundation bridging the Indigenous, transnational world with the Westphalian world of states and statecraft. This stability and the reciprocal and over time increasingly balanced relationship between sovereign states and Indigenous stakeholders has yielded a widely recognized spirit of international collaboration often referred to as Arctic exceptionalism. Along the way, co-management has transformed into both a mechanism of, and powerful paradigm for, trans-Arctic diplomacy that fosters not only greater domestic unity between tribe and state, but between states as well, catapulting mechanisms designed for domestic resource management to the international stage. Arctic exceptionalism has come under recent strain from the renewal of great power competition in the Arctic. As Arctic competition between states rises, the multitude of co-management systems and the multi-level, inter-governmental and inter-organizational relationships they have nurtured across the region can help to neutralize new threats from intensifying inter-state tensions.

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Kongerslev, Marianne. "Dance to the Two-Spirit. Mythologizations of the Queer Native." Kvinder, Køn & Forskning, no. 4 (December 21, 2018): 33–46. http://dx.doi.org/10.7146/kkf.v27i4.111699.

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In 1998, the American anthropologist Will Roscoe referred to pre-colonial North America as “the queerest continent on the planet” (Roscoe 1998, 4), expressing a more universally accepted idea that before settlers arrived in North America, Indigenous peoples embraced and celebrated queer and trans people. Building on this anachronistic assumption, this article investigates the historical and anthropological constructions of the ‘Sacred Queer Native’ trope and argues that its attendant discourses perpetuate an idea of the ‘Sacred Queer Native’ figure as a mythological Noble Savage doomed to perish. The anthropological accounts therefore serve as settler colonial tools of elimination, relegating (queer) Indigenous peoples to the past, while emulating their ‘queerness’ in order to legitimize modern Lesbian and gay identities. At the same time, Indigenous poets celebrate(d) the same figuration as a strategy for empowerment, reclaiming historical positions of power and sovereignty through celebratory and often erotic poetries that directly and indirectly critique settler colonial heteropatriarchy. The article concludes that the contentions over the figure of the Sacred Queer Native and its anti-colonial, Indigenouscounter-construction, Two-Spirit, illustrates both the constructedness of gender and sexualities and the need for continued critique in the field.

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Mako, Shamiran. "Cultural Genocide and Key International Instruments: Framing the Indigenous Experience." International Journal on Minority and Group Rights 19, no. 2 (2012): 175–94. http://dx.doi.org/10.1163/157181112x639078.

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Since its introduction by Raphael Lemkin during the Second World War, cultural genocide has served as a conceptual framework for the non-physical destruction of a group. Following a vigorous debate over the legitimacy of the concept by states fearing prosecution for ethnocidal acts, namely Australia, the United States, Sweden and Canada, cultural genocide/ethnocide was abrogated from the 1948 Genocide Convention. This pivotal move has shifted the frame of analysis and has sparked a contentious debate about the distinguishing elements of the physical destruction of a people and their cultural dissipation. The achievements of the indigenous peoples’ movement throughout the 1980s reignited the debate surrounding cultural genocide within the international arena. This article is both a survey of cultural genocide of indigenous populations of North America, South America and Australia, as well as the role of indigenous social movements within the international arena. It analyzes the development of cultural genocide within international law by Raphael Lemkin, its subsequent debate by the United Nations’ Ad Hoc Committee on Genocide, its omission from the Genocide Convention, and its reintroduction by indigenous peoples’ mobilization to the international arena. The Declaration on the Rights of Indigenous Peoples, the Indigenous Peoples Rights Act (Philippines), the International Covenant on Economic, Social, and Cultural Rights, the various findings of the International Criminal Tribunal for the former Yugoslavia relating to cultural genocide, the conference findings of the Organization for Security and Co-operation in Europe relating to minorities, along with Lemkin’s original reference to the term will be used as frameworks for illuminating the extent and gravity of such crimes.

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이유혁. "Thomas King’s Border Thinking and the Question of Indigenous Peoples’ Translocality in North America." Journal of English Cultural Studies 9, no. 3 (December 2016): 141–74. http://dx.doi.org/10.15732/jecs.9.3.201612.141.

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Arnold, Philip P. "Indigenous “Texts” of Inhabiting the Land." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (June 27, 2012): 277–89. http://dx.doi.org/10.1558/post.v6i1-3.277.

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Wampum is symbolic, or iconic, of a long and enduring lineage of immigrant and indigenous relationships in North America throughout the colonial and into the American period. Wampum almost always represented co-habitation agreements for how diametrically different human communities—colonial and indigenous peoples—could live together on the same lands. A vivid example is the George Washington Wampum Belt created by the U.S. government to commemorate the Canandaigua Treaty of 1794. Vitally important for understanding this agreement is that wampum is a sacred and ceremonial material that has been utilized by the Haudenosaunee since time immemorial until the present day.

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Eichler, Lauren, and David Baumeister. "Predators and Pests." Environmental Ethics 42, no. 4 (2020): 295–311. http://dx.doi.org/10.5840/enviroethics202042430.

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The tethering of Indigenous peoples to animality has long been a central mechanism of settler colonialism. Focusing on North America from the seventeenth century to the present, this essay argues that Indigenous animalization stems from the settler imposition onto Native Americans of dualistic notions of human/animal difference, coupled with the settler view that full humanity hinges on the proper cultivation of land. To further illustrate these claims, we attend to how Native Americans have been and continue to be animalized as both predators and pests, and show how these modes of animalization have and continue to provide settlers motive and justification for the elimination of Native peoples and the extractive domination of Native lands.

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Tsatsaros, Julie, Jennifer Wellman, Iris Bohnet, Jon Brodie, and Peter Valentine. "Indigenous Water Governance in Australia: Comparisons with the United States and Canada." Water 10, no. 11 (November 13, 2018): 1639. http://dx.doi.org/10.3390/w10111639.

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Aboriginal participation in water resources decision making in Australia is similar when compared with Indigenous peoples’ experiences in other common law countries such as the United States and Canada; however, this process has taken different paths. This paper provides a review of the literature detailing current legislative policies and practices and offers case studies to highlight and contrast Indigenous peoples’ involvement in water resources planning and management in Australia and North America. Progress towards Aboriginal governance in water resources management in Australia has been slow and patchy. The U.S. and Canada have not developed consistent approaches in honoring water resources agreements or resolving Indigenous water rights issues either. Improving co-management opportunities may advance approaches to improve interjurisdictional watershed management and honor Indigenous participation. Lessons learned from this review and from case studies presented provide useful guidance for environmental managers aiming to develop collaborative approaches and co-management opportunities with Indigenous people for effective water resources management.

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Black, Joseph William. "John Eliot, John Veniaminov, and engagement with the indigenous peoples of North America: A comparative missiology, part I." Missiology: An International Review 48, no. 4 (June 4, 2020): 360–75. http://dx.doi.org/10.1177/0091829620918379.

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John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This 2-part article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.

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Landry, Asselin, and Lévesque. "Link to the Land and Mino-Pimatisiwin (Comprehensive Health) of Indigenous People Living in Urban Areas in Eastern Canada." International Journal of Environmental Research and Public Health 16, no. 23 (November 28, 2019): 4782. http://dx.doi.org/10.3390/ijerph16234782.

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Mino-pimatisiwin is a comprehensive health philosophy shared by several Indigenous peoples in North America. As the link to the land is a key element of mino-pimatisiwin, our aim was to determine if Indigenous people living in urban areas can reach mino-pimatisiwin. We show that Indigenous people living in urban areas develop particular ways to maintain their link to the land, notably by embracing broader views of “land” (including urban areas) and “community” (including members of different Indigenous peoples). Access to the bush and relations with family and friends are necessary to fully experience mino-pimatisiwin. Culturally safe places are needed in urban areas, where knowledge and practices can be shared, contributing to identity safeguarding. There is a three-way equilibrium between bush, community, and city; and mobility between these places is key to maintaining the balance at the heart of mino-pimatisiwin.

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Panich, Lee M. "Archaeologies of Persistence: Reconsidering the Legacies of Colonialism in Native North America." American Antiquity 78, no. 1 (January 2013): 105–22. http://dx.doi.org/10.7183/0002-7316.78.1.105.

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AbstractThis article seeks to define common ground from which to build a more integrated approach to the persistence of indigenous societies in North America. Three concepts are discussed—identity, practice, and context—that may prove useful for the development of archaeologies of persistence by allowing us to counter terminal narratives and essentialist concepts of cultural identity that are deeply ingrained in scholarly and popular thinking about Native American societies. The use of these concepts is illustrated in an example that shows how current archaeological research is challenging long-held scholarty and popular beliefs about the effects of colonialism in coastal California, where the policies of Spanish colonial missionaries have long been thought to have driven local native peoples to cultural extinction. By exploring how the sometimes dramatic changes of the colonial period were internally structured and are just one part of long and dynamic native histories, archaeologies of persistence may help to bring about a shift in how the archaeology of colonialism presents the histories of native peoples in North America—one that can make archaeology more relevant to descendant communities.

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Grim, John A. "Cosmology and Native North American Mystical Traditions." Thème 9, no. 1 (October 2, 2002): 113–42. http://dx.doi.org/10.7202/005687ar.

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ABSTRACT Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, somatic, and social energies with local landscapes. Experienced as synesthetic intuitions, these images are made more conscious in rituals. These dynamic performances link words, actions, sounds, sights, and sensory observations. Ritualized expressions of native mystical life are themselves interpretive reflections back upon the personal, communal, spiritual, and ecological realms from which they emerge. Native American religious ways, thus, are lifeway complexes that address the limits and problems of the human condition, and foster mature mystical understanding.

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Godlewska, Anne M. C., Laura M. Schaefli, Melissa Forcione, Christopher Lamb, Elizabeth Nelson, and Breah Talan. "Canadian colonialism, ignorance and education. A study of graduating students at Queen’s University." Journal of Pedagogy 11, no. 1 (June 1, 2020): 147–76. http://dx.doi.org/10.2478/jped-2020-0008.

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AbstractCanada has long been a colonial country and an extractive economy. In the 20th century, with the adoption of multiculturalism and a global peace keeping mission, the country seemed to embrace a new ethos. However, Canada remains deeply colonial and, in spite of a judiciary that since the repatriation of the Constitution in 1982, increasingly recognizes Indigenous land, resource and identity rights, its economy continues to be extractive, with abiding impacts on the Indigenous peoples of Turtle Island (North America). Our study of the knowledge, ignorance and social attitudes of exiting undergraduate students at Queen’s University suggests that students in this part of Canada (Ontario) are educated to misunderstand the fundamental geographies of Indigenous peoples, their land, and their identity. But the contradiction between image and reality is beginning to attract the students’ attention and disrupt their sense of being part of a just society.

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Montgomery, Lindsay M. "A Rejoinder to Body Bags: Indigenous Resilience and Epidemic Disease, from COVID-19 to First “Contact”." American Indian Culture and Research Journal 44, no. 3 (July 1, 2020): 65–86. http://dx.doi.org/10.17953/aicrj.44.3.montgomery.

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Since January of 2020, the number of deaths in Indian country due to COVID-19 has steadily grown, bringing into stark relief the destructive effects of disease epidemics on historically marginalized communities. For Indigenous peoples, the ravages of the ongoing pandemic are part of a broader epidemiological history of devastation set in motion by European colonization. The robust body of historical and anthropological scholarship which has emerged to document the impacts of infectious disease on Indigenous people has typically reinforced settler-colonial narratives of disappearance and culture loss. Although we cannot deny the tragic and long-term consequences of foreign pathogens on the peoples of the Americas, Indigenous communities have creatively responded to and survived disease outbreaks. Drawing on ethnographic and oral historical sources, this article documents some of the strategies employed by Indigenous people across North America to explain and treat episodic viral spread from the seventeenth into the twenty-first centuries. Tracing the culturally grounded methods of disease management employed by Indigenous groups over time highlights the resiliency of Tribal nations during the ongoing coronavirus crisis.

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Perlmutter, Jonah, Rachel Cogan, and Marni C. Wiseman. "Treatment of Atopic Dermatitis, Dermatophytes, and Syphilis by Indigenous Peoples Prior to 1850." Journal of Cutaneous Medicine and Surgery 26, no. 2 (November 11, 2021): 198–200. http://dx.doi.org/10.1177/12034754211058403.

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The Iroquoian and Algonquian-speaking Peoples of North America discovered numerous natural treatments to dermatological conditions long prior to European settlement. Anthropological evidence suggests that treatments for atopic dermatitis, dermatophyte infections, and syphilitic lesions were derived from Sassafras albidum, genus Salix trees, and S assafras officinale. Literature suggests these medicinal properties are attributed to the naturally abundant safrole, salicylic acid, and ascorbic acid in these flora. Numerous instances of these natural medicinal discoveries later being implemented into European literature reaffirms the impact of Indigenous medicine on contemporary dermatology.

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Lepofsky, Dana, Nicole F. Smith, Nathan Cardinal, John Harper, Mary Morris, Gitla (Elroy White), Randy Bouchard, et al. "Ancient Shellfish Mariculture on the Northwest Coast of North America." American Antiquity 80, no. 2 (April 2015): 236–59. http://dx.doi.org/10.7183/0002-7316.80.2.236.

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While there is increasing recognition among archaeologists of the extent to which non-agricultural societies have managed their terrestrial ecosystems, the traditional management of marine ecosystems has largely been ignored. In this paper, we bring together Indigenous ecological knowledge, coastal geomorphological observations, and archaeological data to document how Northwest Coast First Nations cultivated clams to maintain and increase productivity. We focus on “clam gardens,” walled intertidal terraces constructed to increase bivalve habitat and productivity. Our survey and excavations of clam gardens in four locations in British Columbia provide insights into the ecological and social context, morphology, construction, and first reported ages of these features. These data demonstrate the extent of traditional maricultural systems among coastal First Nations and, coupled with previously collected information on terrestrial management, challenge us to broaden our definition of “forager” as applied to Northwest Coast peoples. This study also highlights the value of combining diverse kinds of knowledge, including archaeological data, to understand the social and ecological contexts of traditional management systems.

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Lee, Tamara, Sarah Dupont, and Julia Bullard. "Comparing the Cataloguing of Indigenous Scholarships: First Steps and Finding." KNOWLEDGE ORGANIZATION 48, no. 4 (2021): 298–306. http://dx.doi.org/10.5771/0943-7444-2021-4-298.

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This paper provides an analysis of data collected on the continued prevalence of outdated, marginalizing terms in contemporary cataloguing practices, stemming from the Library of Congress Subject Heading term “Indians” and all its related terms. Using Manitoba Archival Information Network’s (MAIN) list of current LCSH and recommended alternatives as a foundation, we built a dataset from titles published in the last five years. We show a wide distribution of LCSH used to catalogue fiction and non-fiction, with outdated but recognized terms like “Indians of North America-History” appearing the most frequently and ambiguous and offensive terms like “Indian gays” appearing throughout the dataset. We discuss two primary problems with the continued use of current LCSH terms: their ambiguity limits the effectiveness of an institution’s catalog, and they do not reflect the way Indigenous Peoples, Nations, and communities in North America prefer to represent themselves as individuals and collectives. These findings support those of parallel scholarship on knowledge organization practices for works on Indigenous topics and provide a foundation for further work.

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Klein, D. R. "Structures for caribou management and their status in the circumpolar north." Rangifer 16, no. 4 (January 1, 1996): 245. http://dx.doi.org/10.7557/2.16.4.1250.

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Large herds of caribou (Rangifer tarandus) in Canada, Alaska, and Russia that winter in northern coniferous forests and summer in tundra of the Arctic have provided a sustainable source of meat and other products for indigenous peoples for thousands of years. Several different administrative structures for management of large caribou herds have emerged throughout the circumpolar North. In Russia under the previous Soviet government, the herd of the Taimyr Region, numbering around 500 000 caribou, was managed under a harvest quota system for both subsistence use by indigenous people and commercial sale of meat and skins. In North America, as indigenous peoples have gained increasing political empowerment, systems for caribou management have been undergoing change. Establishment of the Beverly and Qamanirjuaq Caribou Management Board in Canada, with majority representation from users of the resource, provides a model and a test of the effectiveness of a comanagement system. The Western Arctic Herd in northwestern Alaska, numbering close to 500 000 caribou, has been managed under the traditional American system of game management, with user advisory groups, but with management decisions resting with a statewide Board of Game, whose major representation is from sport-hunting interests. The Porcupine Caribou Herd, which is shared by the United States and Canada, is the focus of an international agreement, in principle designed to assure its continued productivity and well-being. The diversity of systems for caribou management in the circumpolar North provides an opportunity for comparing their effectiveness.

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Farías Rojas, Gabriel Arturo. "Between malocas and malones." HUMAN REVIEW. International Humanities Review / Revista Internacional de Humanidades 11, Monográfico (December 21, 2022): 1–8. http://dx.doi.org/10.37467/revhuman.v11.4210.

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The objective of this article is to reflect on Malocas and Malones as the dynamics of a micro-war in the frontier between the Tolten River and the Chacao Channel. Whereas the Spanish were replicating the old medieval methods used against Moors in their frontier dynamics, indigenous peoples responded out of resentment and wrath. The idea of it was to dissuade them from expanding the frontier and to resist against the endless war before the Great Indigenous Rebellion in 1598. Finally, comparing Malones to Comanches’s raids in North America will prove useful to understanding both resistance and colonizing ambitions.

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Bauer, T. "Adjustments in Indigenous peoples' forest use and management in the context of climate change: a global systematic literature review." International Forestry Review 24, no. 3 (September 1, 2022): 269–97. http://dx.doi.org/10.1505/146554822835941913.

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The global diversity of forest use and management responses of forest-dependent Indigenous peoples to climate change remains poorly understood and lacks synthesis. Yet, such knowledge is essential for informed policy decisions and inclusive mitigation strategies. Through a systematic literature review, forest-dependent Indigenous peoples' responses to climate change and extreme weather events were analysed, including the prevalence of the strategies, their drivers, the role of sensitivity to climate change and the integration of traditional ecological knowledge (TEK) in forest use and management. Also, an assessment was made of how forest dependence and traditional knowledge are acknowledged in Nationally Determined Contributions (NDCs) and National Adaptation Plans (NAPs). The results show knowledge clusters around coping and adaptation, mitigation, and joint strategies in North and South America and Asia. Multiple Correspondence Analysis showed that articles documenting adaptations trategies were associated to a reactive response time, Indigenous peoples as drivers and the integration of TEK and information on their climate sensitivity. The diversity of applied strategies found, mostly related to non-timber forest products (NTFPs), comprised ecologically sustainable and unsustainable practices. Mitigation s trategies, mostly REDD+ projects, which were significantly associated with proactive and external initiatives, largely omitted information on the sensitivity of the studied Indigenous group and the involvement of traditional knowledge. Joint strategies seem to be a good compromise of participatory efforts and were largely linked to integrating Indigenous peoples' traditional knowledge. Knowledge gaps include evidence of forest-related resilient livelihood strategies. Future research should focus on participatory and sustainable climate measures, the role of TEK and the drivers for the success of forest-related climate responses, as well as the potential effectiveness of joint adaptation-mitigation measures for forest-dependent Indigenous peoples on a global scale.

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Drouin-Gagné, Marie-Eve. "Beyond the “Indigenizing the Academy” Trend: Learning from Indigenous Higher Education Land-Based and Intercultural Pedagogies to Build Trans-Systemic Decolonial Education." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 45–65. http://dx.doi.org/10.15402/esj.v7i1.69978.

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Given the UNDRIP’s assertion of Indigenous Peoples’ rights to their education and knowledge systems, and in the wake of the Truth and Reconciliation Commission of Canada’s calls to action, many Canadian Universities are considering “Indigenizing the Academy.” Yet, the meaning of such undertaking remains to be clarified. This article explores trans-systemic approaches as a possible avenue for “Indigenizing the Academy,” and, more specifically, what Indigenous higher education programs and institutions can contribute to a trans-systemic approach to education. Considering two existing models I encountered in my doctoral research, namely the Intercultural approach as developed in the Andes (García et al., 2004; Mato, 2009; Sarango, 2009; Walsh, 2012), and land-based pedagogy as developed in North America (Coulthard, 2017; Coulthard & Simpson, 2016; Tuck et al., 2014; Wildcat et al., 2014), I argue they present trans-systemic elements that would allow us to re-think the frameworks in which to engage with Indigenous Peoples’ rights and knowledge systems in the mainstream academy. What could be learned from the principles and practices of these two Indigenous higher education philosophies to articulate Indigenous knowledge into trans-systemic education in the mainstream academy in ways that foster solidarity and mutual understanding between Indigenous and non-Indigenous people?

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Stocks, Jessica. "The Reintroduction of the Horse to the Northern Great Plains and its Influence on Indigenous Lifeways." Pathways 2, no. 1 (October 20, 2021): 62–72. http://dx.doi.org/10.29173/pathways16.

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The presence of horses in archaeological sites across North America is often noted in research as an indicator of European contact. Fewer studies, however, have considered how Indigenous peoples incorporated horses as an intrinsic aspect of their lives. Research that considers Indigenous peoples’ relationships with horses typically focuses on Southern Plains groups and does not feature Northern Plains communities as a central aspect. Looking specifically at one Northern Great Plains Indigenous people, this paper analyzes how Blackfoot lifeways were altered as a result of the protohistoric (seventeenth to eighteenth century) reintroduction of the horse. Blackfoot lives were transformed as their relationship with the land evolved, economic systems reformed, and trade, religion, and war became centered around the horse. Almost all Blackfoot people would have felt the effects of the horse’s introduction, however not necessarily equally as these changes caused a shift in hierarchy. These impacts and changes on lifeways are evidenced by European historical accounts, Indigenous oral histories, and the archaeological record. Examining the relationship that the Blackfoot formed with horses demonstrates the significant influence that animals can have over people’s lives. Horses’ introduction to Blackfoot peoples proved to cause significant changes in the ways many conducted their lives, such as through the establishment of nomadic pastoralism and trade routes centered around the horse. This paper additionally calls for further research into the continued relationship between the Blackfoot peoples and the horse.

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Journal articles on the topic 'Indigenous peoples – Dwellings – North America'

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