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Relevant bibliographies by topics / Native peoples – kinship – canada

Academic literature on the topic 'Native peoples – kinship – canada'

Author: Grafiati

Published: 27 July 2024

Last updated: 29 July 2024

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Journal articles on the topic "Native peoples – kinship – canada"

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Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas." Belleten 50, no. 198 (December 1, 1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.

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This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some other words, aspects of languages and cultures of some of the Native Peoples of Americas which seem to be common with the Turkish people of Asia. The purpose of this study was to indicate with evidence the presence of correlation between the languages of the Native Peoples of Americas and the Turks in Asia and hopefully to attract the attention of linguistic scholars to carry out further studies to possibly illuminate past background of both the Native Peoples of Americas and the Turks of Asia.

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Paraschak, Victoria. "Variations in Race Relations: Sporting Events for Native Peoples in Canada." Sociology of Sport Journal 14, no. 1 (March 1997): 1–21. http://dx.doi.org/10.1123/ssj.14.1.1.

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Four native sporting practices from different parts of Canada—the Arctic Winter Games and the Northern Games from northern Canada, and the Native Sport and Recreation Program and the All-Indian Sport System from southern Canada—are analyzed within the broader context of race relations in Canada (which differentially shape, and are shaped by, the “practical consciousness” of native peoples). Within these race relations, native participants are facilitated to different degrees in sport. The Inuit and Dene of northern Canada demonstrate an ability to reshape opportunities for sport in ways which address their needs, even when they are not directly in control of the event. Meanwhile, native peoples1 in southern Canada, even when they are directly in control of the event, tend to largely reproduce the dominant eurocanadian-derived system of sport, along with government-created definitions of race.

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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.

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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.

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Cucarella-Ramón, Vicent. "Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour." International Journal of English Studies 21, no. 1 (June 29, 2021): 21–37. http://dx.doi.org/10.6018/ijes.437511.

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Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.

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Hudson, Peter, Noel Dyck, and James B. Waldram. "Anthropology, Public Policy, and Native Peoples in Canada." Canadian Public Policy / Analyse de Politiques 20, no. 2 (June 1994): 217. http://dx.doi.org/10.2307/3552123.

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Dunk, Thomas W., Noel Dyck, and James B. Waldram. "Anthropology, Public Policy and Native Peoples in Canada." Man 29, no. 3 (September 1994): 736. http://dx.doi.org/10.2307/2804377.

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Wonders, William C. "The changing role and significance of native peoples: In Canada's Northwest Territories." Polar Record 23, no. 147 (September 1987): 661–71. http://dx.doi.org/10.1017/s0032247400008366.

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AbstractIn Canada's Northwest Territories native peoples constitute the majority of the population, a unique situation which has recently had significant repercussions, national as well as regional, and will continue to do so in the foreseeable future. Native peoples are already playing an increasingly important role politically and economically in the Territories, currently illustrated by a proposed restructuring of the northern political map of Canada. Resolution of Comprehensive Land Claims with the Government of Canada will provide them with a major role in resource development and in policy governing it. At the time that many native peoples are entering into more active participation in modern society, renewed interest that others are showing in aspects of traditional culture creates at least a potential source of friction among them.

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Troester, Patrick T. "“No Country Will Rise above Its Home, and No Home above Its Mother”: Gender, Memory, and Colonial Violence in Nineteenth-Century Texas." Western Historical Quarterly 52, no. 2 (April 7, 2021): 143–66. http://dx.doi.org/10.1093/whq/whab001.

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Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.

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Sebar, Hind, and Rohaidah Nordin. "Rights of the Indigenous Peoples to Self-Government: A Comparative Analysis between New Zealand and Canada." Jurnal Dinamika Hukum 21, no. 1 (December 1, 2021): 57. http://dx.doi.org/10.20884/1.jdh.2021.21.1.2878.

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Canada and New Zealand are the western liberal democracies settled by a predominantly English-speaking majority. Their legal and constitutional system depends on English common law. Both Canada and New Zealand have a high percentage of indigenous peoples irrespective of the 4% difference in Canada and 15% in New Zealand. Both states rank high in global comparisons of human development. There exist many differences in the rights of self-government of indigenous peoples in both Canada and New Zealand. These distinctions in the application of the self- government right in local and regional level greatly impacts how indigenous peoples put self- government into practice and brings forth significant questions about which version of these applications best serves the interests of indigenous peoples. This is a comparative study that expounds the differences between constitutions of both countries together with the distinctions in the rights of self-government of indigenous peoples. By using the legal combative method to compare constitutions of Canada and New Zealand and their policies regarding rights of self-government of indigenous peoples, this study concludes that with respect to clear constitutional and legislative recognition of the right of self -government Canada is more advanced. Additionally, this study points out significant institutional work differences between indigenous peoples’ self-government rights in both countries. Keywords- Canada; Indigenous peoples; indigenous rights; Native; New Zealand; Self-government.

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Matthiasson, John S., and Ronald W. Kristjanson. "Native Students and the Special Mature Students Program at the University of Manitoba: An Historical Examination." I. SOCIAL AND POLITICAL DEVELOPMENT / DÉVELOPPEMENT POLITIQUE ET SOCIAL 1, no. 1 (May 19, 2021): 91–95. http://dx.doi.org/10.7202/1077279ar.

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With an increasing public concern in the past decade over the socio-economic position of the native peoples of Canada, in large part a response to the politicization of native peoples themselves, special educational programmes have been initiated at several Canadian universities. The majority of students in the Special Mature Students Program of the University of Manitoba are of native background. This article examines some of the difficulties encountered during the first years of that program, ways in which they have been resolved, and factors related to the success of those students of native background who have completed first degrees and/or been admitted to professional faculties.

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Dissertations / Theses on the topic "Native peoples – kinship – canada"

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Brown, Alison K. "Object encounters : perspectives on collecting expeditions to Canada." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365502.

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Anderson, Robyn Lisa, and n/a. "The decolonisation of culture, the trickster as transformer in native Canadian and Maori fiction." University of Otago. Department of English, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.145908.

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The trickster is a powerful figure of transformation in many societies, including Native Canadian and Maori cultures. As a demi-god, the trickster has the ability to assume the shape of a variety of animals and humans, but is typically associated with one particular form. In Native Canadian tribes, the trickster is identified as an animal and can range from a Raven to a Coyote, depending on the tribal mythologies from which he/she is derived. In Maori culture, Maui is the trickster figure and is conceptualised as a human male. In this thesis, I discuss how the traditional trickster is contexualised in the contemporary texts of both Native Canadian and Maori writers. Thomas King, Lee Maracle, Witi Ihimaera, and Patricia Grace all use the trickster figure, and the tricksterish strategies of creation/destruction, pedagogy, and humour to facilitate the decolonisation of culture within the textual realms of their novels. The trickster enables the destruction of stereotyped representations of colonised peoples and the creation of revised portrayals of these communities from an indigenous perspective. These recreated realities aid in teaching indigenous communities the strengths inherent in their cultural traditions, and foreground the use of comedy as an effective pedagogical device and subversive weapon. Although the use of trickster is considerable in both Maori and Native Canadian texts, it tends to be more explicit in the latter. A number of possibilities for these differences are considered.

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Rotman, Leonard Ian. "Duty, the honour of the Crown, and uberrima fides, fiduciary doctrine and the crown-native relationship in Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1993. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/MQ39228.pdf.

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Dionne, Dee, and University of Lethbridge Faculty of Health Sciences. "Recovery in the residential school abuse aftermath : a new healing paradigm." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Health Sciences, c2008, 2008. http://hdl.handle.net/10133/736.

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This qualitative study informs the literature by bringing two perspectives together: the trauma of residential school abuse and the transpersonal viewpoint of healing. A phenomenological hermeneutic approach explored lived experiences of residential school survivors and their families. Transpersonal psychology was introduced as the focus for a new healing paradigm. The research questions ask, “What has been the lived experience of the trauma of residential school abuse” and “How are traditional and non-traditional healing practices mutually applied in the recovery process by individuals who are impacted by the residential school experience”? Five First Nations co-researchers were interviewed, the data was analyzed, coded, and a thematic analysis was undertaken from which six themes emerged. The results of this study may go on to employ this new healing paradigm to help First Nations people gain spiritual wholeness. Finally, a description and summary of research findings, limitations and implications for counselling were discussed.
x, 193 leaves ; 29 cm. --

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Duquet, Pascal. "La controverse historique entourant la survie du titre aborigène sur le territoire compris dans les limites de ce qu'était la province de Québec en 1763." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ38075.pdf.

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Brown, Leslie Allison. "Administrative work in aboriginal governments." Thesis, 1995. https://dspace.library.uvic.ca//handle/1828/9449.

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Aboriginal governments are organizations like any other, but they have some important differences that stem from the cultures of aboriginal peoples and the history and construction of aboriginal governments in Canada. Colonization brought particular conceptions of work and administration that are not always compatible with aboriginal cultures. Aboriginal governments are grounded in their respective communities and cultures and at the same time exist within a Canadian political system that reflects the values of a western, non-aboriginal society. The practice of administrative work in aboriginal governments is therefore complex and internally conflictual for the organization as well as for administrators. The institutional and financial arrangements of aboriginal governments in Canada only further complicate the work. Understanding the distinctiveness of administrative work in aboriginal governments is important for both aboriginal and non-aboriginal governments and administrators as a new relationship between Canadian and aboriginal governments is forged. This study explores the work of aboriginal administrators working in aboriginal governments. It considers the administrative environment of aboriginal government, particularly the complexities of accountability and the interrelatedness of culture, politics and administration. It suggests that aboriginal governments are expressions of the cultures, politics, spirituality, economics, values and emotions of aboriginal peoples. These governments are social movements as well as ruling bureaucracies. Government in this context is a complex and holistic notion as it does not necessarily separate church from state, politics from bureaucracy, or the personal from the professional. Within this context, the study examines the actual work of particular administrators and thereby develops a distinct picture of administration as it is practised in aboriginal governments. While such administrative practice is found to be more holistic in this context, the study further suggests that the construction of the actual work is influenced by key factors of accountability demands, cultural relevance and integrity, and the need for education of all people engaged with issues of governance. Given the dilemmas found in each of these factors, aboriginal administrators face the unique challenge of integrating the discordant demands of their communities, organizations and professions.
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"Intimate integration: A study of aboriginal transracial adoption in Saskatchewan, 1944-1984." Thesis, 2015. http://hdl.handle.net/10388/ETD-2015-04-2021.

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The term intimacy brings to mind a type of familiarity between people that surpasses mere affection. Intimacy suggests a deeply personal relationship based on shared experiences, love, and the pursuit of common goals. The intimate lives of families, shared in the domestic sphere, are often thought to be beyond the reach of the state. By contrast, this dissertation demonstrates that intimacy has been the focus of the state through Indian Act legislation and child welfare programs that have uniquely intersected through the lives of First Nations and Métis women and children. Aboriginal transracial adoption provides a particularly vivid example of state sanctioned intimacy. Programs such as the Adopt Indian and Métis program, later known as AIM, REACH and the American version, the Indian Adoption Program, (IAP), created intimate bonds between white families and Aboriginal children. Transracial adoption represents a revolution in integration. The period of integration that took shape after the Second World War manifested in increased interventions of social welfare workers who encountered Aboriginal women and children in various domains. Race, gender, and space are interrogated through exploring Aboriginal women’s responses to the opportunities provided by increased access to child welfare programs, as well the limitations and serious handicaps that came as a consequence of their particular gendered and racialized location. In Saskatchewan, the CCF government under the direction of Tommy Douglas sought to utilize “technologies of helping”, a secular therapeutic social welfare approach to the problem of Métis marginalization and poverty through the Department of Social Welfare and Rehabilitation to effect Métis integration. Initially envisioned as series of government supported colonies to which Métis were relocated, the Métis policy eventually evolved to focus primarily on Métis children, and tangentially on Métis women. The Adopt Indian and Métis program, coming on the heels of failed relocation policies, increasing urban migration, and the compulsory enfranchisement of Indian women who married non-Indian partners, sought to present transracial adoption of Aboriginal children into non-Aboriginal homes as a potential solution to the breakdown of Indian and Métis families. The television advertisements and newspaper articles alerted the Saskatchewan public to the need for their assistance to love and care for needy children. This dissertation foregrounds concepts of Aboriginal kinship to illuminate the responses of First Nations and Métis leaders and activists to transracial adoption. Often characterized as “cultural genocide”, statistics reveal that there were in fact fewer adoptions than other forms of state based child caring provided to Aboriginal children. These concepts of kinship have been useful to provide a connection between calls for Aboriginal control of child welfare, sovereignty, and transracial adoption that emerged in the US and Canada in the latter half of the twentieth century. The tensions between conceptual and political goals and gendered manifestations of colonization have yet to be reconciled. Utilizing feminist ethnohistorical methodology along with oral histories from activists and Aboriginal peoples, this study proposes that the child welfare system provided both opportunities and oppression. Following the 1951 Indian Act revisions provincial law became applicable on reserve, and child welfare services were provided to Indian people who moved to urban areas. The Adoption Act supplanted former departmentally sanctioned Indian custom adoptions. Indigenous political leaders and activists have sought different methods to restore colonized kinship systems. These legal kinship systems express not only a uniquely Aboriginal identity, but serve to embed Indigenous children into their respective Indigenous political entities, simultaneously reaching backwards and forwards through time.

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McGowan, Katharine Albertine. "“We are wards of the Crown and cannot be regarded as full citizens of Canada”: Native Peoples, the Indian Act and Canada’s War Effort." Thesis, 2011. http://hdl.handle.net/10012/6301.

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The First World War left few untouched on Canada’s Native reserves: many councils donated money to war funds, thousands of men enlisted and their families sought support from the Military and war-specific charities, and most became involved in the debate over whether Native men could be conscripted and the implications that decision could have for broader Native-government relations. Much of the extant literature on Native participation in the war has paired enthusiastic Native engagement with the Canadian government’s shabby treatment. However, in many different ways and with many different goals, Native peoples achieved significant success in determining the parameters of their participation in the war. Yet, the resolution of these debates between Native peoples and the Canadian government, specifically the Department of Indian Affairs, inadvertently (from the Native perspective) cemented the Indian Act’s key role in Native peoples’ lives, displacing other foundational agreements and traditional organizational principles of reserve life. Native peoples’ varied participation in the First World War paradoxically saw Natives temporarily take control of their relationship with the Canadian government, but in the end brought them more completely under the authority of the Department of Indian Affairs.

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Pooyak, Sherri. "My life is my ceremony: indigenous women of the sex trade share stories about their families and their resiliency." Thesis, 2009. http://hdl.handle.net/1828/3116.

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The current discourse on women who work in the sex trade is often viewed through a lens based on “victim and abuse” (Gorkoff and Runner, 2003, p. 15) positioning them as being helpless, needing to be rescued and reformed in hopes they will become upstanding citizens. Constructing a resilient identity of Indigenous women who have had involvement in the sex trade aims to shed new light on the identities of a population who are often portrayed negatively. One of the ways this reconstruction can be done is to focus on their familial relationships, thereby challenging the existing discourse that often blames the families of women in the sex trade as reasons for their involvement. Using narrative analysis, this qualitative study focused on the lives of five Indigenous women who have had involvement in the sex trade. The purpose of this study was twofold: First was to gain an understanding of the familial relationships of Indigenous women who have had involvement in the sex trade; second was to gain an understanding of how these relationships have contributed to their resiliency. The Indigenous women who participated in this study shared stories of their familial relationships highlighting the supportive and constructive aspects derived from their familial relationships. Secondly, they discussed the economic violence that found them making a constrained choice to engage in the sex trade as a means of survival. Thirdly, they spoke of how their familial relationships created family bonds, their connections to their families, and described their families as a source of strength, courage, and unconditional love, which positively contributed to their resilience. The fourth theme challenges the victim and abuse paradigm, as their narratives of resilience reveal how these women have sought to construct new identities and outlines the struggles they have encountered in their efforts to develop these new identities.

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Wrightson, Kelsey Radcliffe. "We are treaty peoples: the common understanding of Treaty 6 and contemporary treaty in British Columbia." Thesis, 2010. http://hdl.handle.net/1828/2968.

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Indigenous and settler relations have been negotiated, and continue to be negotiated in various forms across Canada. This thesis begins from the continued assertions of treaty Elders that the historic Treaty relationships are valid in the form that they were mutually agreed upon and accepted at the time of negotiation. From this assertion, this thesis asks how this mutually agreed upon understanding of Treaty can be understood. In particular, the holistic approach to reading historic treaty draws on the oral history and first hand accounts to provide an understanding of the context and content of treaty. The holistic approach is then applied to Treaty 6 in Alberta and Saskatchewan, as well as the contemporary Treaty process in British Columbia. This provides a critical analysis of the continued negotiation of the relationship between Indigenous Peoples and Settlers, both regarding how historic treaties are understood in Canada, and how contemporary treaty relations continue to be negotiated.

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Books on the topic "Native peoples – kinship – canada"

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Emberley, Julia. Defamiliarizing the aboriginal: Cultural practices and decolonization in Canada. Toronto: University of Toronto Press, 2007.

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Livesey, Robert. Native peoples. Toronto: Fitzhenry & Whiteside, 2003.

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Frideres, James S. Native peoples in Canada: Contemporaryconflicts. 3rd ed. Scarborough, Ont: Prentice-Hall Canada, 1988.

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Frideres, James. Native peoples in Canada: Contemporary conflicts. 3rd ed. Scarborough, Ont: Prentice-Hall Canada, 1988.

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Frideres, James. Native peoples in Canada: Contemporary conflicts. 4th ed. Scarborough, Ont: Prentice-Hall Canada, 1993.

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1956-, Yellowhorn Eldon, and McMillan Alan D. 1945-, eds. First peoples in Canada. 3rd ed. Vancouver: Douglas & McIntyre, 2004.

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Bruce, Morrison R., and Wilson C. Roderick, eds. Native peoples: The Canadian experience. 2nd ed. Toronto: Oxford University Press, 1995.

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Canada, Aboriginal Business. Aboriginal Business Canada. Ottawa, Ont: Indian and Northern Affairs Canada, 2007.

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Noel, Dyck, and Waldram James B, eds. Anthropology, public policy, and native peoples in Canada. Montreal: McGill-Queen's University Press, 1993.

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R, Magocsi Paul, ed. Aboriginal peoples of Canada: A short introduction. Toronto: University of Toronto Press, 2002.

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Book chapters on the topic "Native peoples – kinship – canada"

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Popkov, Yuri V. "The Native Peoples of the North in Conditions of Market Relations: Comparative Experience of Russia and Canada." In Management, Technology and Human Resources Policy in the Arctic (The North), 423–28. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-009-0249-7_42.

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"Canada and the Aboriginal Peoples, 1867–1927." In Reflections on Native-Newcomer Relations. Toronto: University of Toronto Press, 2004. http://dx.doi.org/10.3138/9781442623347-009.

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"Art of the Native Peoples / Art autochtone." In Art and Architecture in Canada. Toronto: University of Toronto Press, 1991. http://dx.doi.org/10.3138/9781442671010-012.

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Ignace, Ron, George Speck, RENEE Taylor, and Noel Dyck. "Some Native Perspectives on Anthropology and Public Policy." In Anthropology, Public Policy, and Native Peoples in Canada, 166–91. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-008.

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Brizinski, Peggy Martin. "The Summer Meddler: The Image of the Anthropologist as Tool for Indigenous Formulations of Culture." In Anthropology, Public Policy, and Native Peoples in Canada, 146–65. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-007.

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"Front Matter." In Anthropology, Public Policy, and Native Peoples in Canada, i—iv. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-fm.

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"Abbreviations." In Anthropology, Public Policy, and Native Peoples in Canada, vii—viii. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-001.

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Elias, Peter Douglas. "Anthropology and Aboriginal Claims Research." In Anthropology, Public Policy, and Native Peoples in Canada, 233–70. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-011.

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Harrison, Julia D. "Completing a Circle: The Spirit Sings." In Anthropology, Public Policy, and Native Peoples in Canada, 334–57. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-015.

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Dyck, Noel, and James B. Waldram. "Anthropology, Public Policy, and Native Peoples: An Introduction to the Issues." In Anthropology, Public Policy, and Native Peoples in Canada, 3–38. McGill-Queen's University Press, 1993. http://dx.doi.org/10.1515/9780773563711-002.

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Conference papers on the topic "Native peoples – kinship – canada"

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Martin, Marcienne. "Toponyms of the Cree Amerindians and geological resources in Quebec, Canada." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/40.

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Among nomadic peoples, the designation of a geographical location is a way of locating itself directly in the visual field of the group concerned, unlike the GPS (satellite geolocation system) whose information is decrypted and retransmitted through artifacts. In the context of nomadism, if toponymy is a localization system with regard to moving from one place to another and common to a given group, its retranscription may differ according to the needs of such a society. This is the case with the toponymy of the Cree Amerindians and geological resources in Quebec. In this paper, the procedure for validating mineralogical indices from toponyms will take into account the fact that these names were created from the observation made by the Cree Native American nation: color, shine, texture. Why could toponyms be indicators of mineral resources and possibly of minerals as well?

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Reports on the topic "Native peoples – kinship – canada"

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VanZomeren, Christine, Kevin Philley, Nia Hurst, and Jacob Berkowitz. Wildrice (Zizania palustris; Manoomin) biology, functions and values, and soil physiochemical properties affecting production : a review of available literature. Engineer Research and Development Center (U.S.), August 2023. http://dx.doi.org/10.21079/11681/47513.

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Wildrice (Zizania palustris L.) is an annual aquatic emergent plant primarily distributed across portions of Minnesota, Wisconsin, Michigan, and Canada. Wildrice requires narrow environmental conditions that vary throughout its life cycle. Environmental conditions required include water levels between 15 and 90 cm, slow flowing water, anaerobic soil, and circum-neutral pH. Wildrice production and abundance is most often limited by nitrogen availability. Both short- and long-term changes in local conditions impact distribution and abundance of wildrice at local and regional scales. Reported declines in wildrice production have increased interest in evaluating changing environmental conditions, specifically within the Upper Peninsula of Michigan. Wildrice, or manoomin, is an important food and cultural resource, and remains important to native peoples throughout the region, including the Lac Vieux Desert Band of Lake Superior Chippewa Indians. This report provides a review of literature related to wildrice and examines potential factors affecting its production in the Upper Peninsula of Michigan. This report highlights cultural and traditional values, functions and values of wildrice, and unique chemical and physical aspects of the environment where wildrice grow. Additionally, this report synthesizes the data gathered in the literature review, identifies knowledge gaps, and provides research opportunities for improved wildrice production in the Great Lakes region.

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