Relevant bibliographies by topics / Native peoples – Museums – Canada

Academic literature on the topic 'Native peoples – Museums – Canada'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Native peoples – Museums – Canada"

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Dekker, Jennifer L. "Challenging the “Love of Possessions”: Repatriation of Sacred Objects in the United States and Canada." Collections: A Journal for Museum and Archives Professionals 14, no. 1 (March 2018): 37–61. http://dx.doi.org/10.1177/155019061801400103.

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In 1990, the United States passed the Native American Graves Protection and Repatriation Act (NAGPRA), requiring the repatriation of ancestral remains, funerary, and sacred objects from museums to source communities. Since then, hundreds of thousands of repatriations have occurred, allowing for respectful treatment of ancestors and reconnections to spiritual, communal practice, and ceremony. In Canada, repatriation has been recommended by the Assembly of First Nations, the Canadian Museum Association, and the United Nations Declaration on the Rights of Indigenous Peoples, but there is no federal law. Does Canada have a functioning alternative? This examination provides a comparison of how repatriation differs in the two countries, demonstrating that case-by-case negotiations in Canada currently allow for more flexibility and customization to the needs of different Indigenous communities but that the transparency, coordination, and funding associated with NAGPRA would be a significant benefit to claimants in Canada.
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Wilson, Thomas H., Georges Erasmus, and David W. Penney. "Museums and First Peoples in Canada." Museum Anthropology 16, no. 2 (June 1992): 6–11. http://dx.doi.org/10.1525/mua.1992.16.2.6.

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Goff, Sheila, Betsy Chapoose, Elizabeth Cook, and Shannon Voirol. "Collaborating Beyond Collections: Engaging Tribes in Museum Exhibits." Advances in Archaeological Practice 7, no. 3 (May 28, 2019): 224–33. http://dx.doi.org/10.1017/aap.2019.11.

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AbstractThere has been—and continues to be—tension between Native peoples and museums in the United States due to past collecting practices and exhibitions that strive to interpret their culture and history without their involvement. Previously, many of these exhibitions stereotyped and lumped Native peoples together, depicting their cultures as static and interpreting them and their material culture from a Western scientific perspective. Changes are being made. Collaboration between Native peoples and museums in all areas of museum work, including exhibitions, is beginning to be considered by many as a best practice. Exhibitions developed in collaboration with Native peoples, with shared curatorial authority, decidedly help ease the historic tension between the two, and they are much more vibrant and accurate than when collaboration is lacking. This article will provide three examples of collaboration, defined with our tribal partners, to develop exhibitions at History Colorado, the state history museum, concluding with lessons learned.
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Bell, CE, and RK Paterson. "Aboriginal rights to cultural property in Canada." International Journal of Cultural Property 8, no. 1 (January 1999): 167–211. http://dx.doi.org/10.1017/s0940739199770669.

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This article explores the rights of Aboriginal peoples in Canada concerning movable Aboriginal cultural property. Although the Canadian constitution protects Aboriginal rights, the content of this protection has only recently begun to be explored by the Supreme Court of Canada in a series of important cases. This article sets out the existing Aboriginal rights regime in Canada and assesses its likely application to claims for the return of Aboriginal cultural property. Canadian governments have shown little interest in attempting to resolve questions concerning ownership and possession of Aboriginal cultural property, and there have been few instances of litigation. Over the last decade a number of Canadian museums have entered into voluntary agreements to return cultural objects to Aboriginal peoples' representatives. Those agreements have often involved ongoing partnerships between Aboriginal peoples and museums concerning such matters as museum management and exhibition curatorship. A recent development has been the resolution of specific repatriation requests as part of modern land claims agreements. The compromise represented by these negotiated solutions also characterizes the legal standards being developed to reconcile existing Aboriginal rights and the legitimate policy concerns of the wider Canadian society.
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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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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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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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Ames, Michael M. "Proposals for Improving Relations between Museums And The Indigenous Peoples Of Canada." Museum Anthropology 12, no. 3 (August 1988): 15–19. http://dx.doi.org/10.1525/mua.1988.12.3.15.

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Duggan, Betty. "Introduction: Collaborative Ethnography and the Changing Worlds of Museums." Practicing Anthropology 33, no. 2 (April 1, 2011): 2–3. http://dx.doi.org/10.17730/praa.33.2.m24j70g1663x7230.

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Collaboration with indigenous peoples has been a hallmark of ethnology since the mid-19th century, and throughout the 20th century numerous anthropologists acknowledged indigenous and local cultural specialists as co-producers of project results and knowledge. In recent decades, converging and co-mingling influences from inside and outside of anthropology - including action anthropology, community heritage studies, and passage of the Native American Graves, Protection and Repatriation Act (NAGPRA) - have led increasingly to wide-ranging kinds of consultations and partnered collaborative and participatory projects being conducted within or from museums.
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Dissertations / Theses on the topic "Native peoples – Museums – 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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Mattson, Linda Karen. "Examination of the systems of authority of three Canadian museums and the challenges of Aboriginal peoples." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25108.pdf.

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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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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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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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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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Books on the topic "Native peoples – Museums – Canada"

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Museum, Glenbow, ed. Honouring tradition: Reframing native art. Calgary: Glenbow Museum, 2008.

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

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1945-, Smith A. G., ed. Native peoples. Toronto: Stoddart, 1993.

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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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Carole, Dignard, and Canadian Conservation Institute, eds. Preserving Aboriginal Heritage, Technical and Traditional Approaches: Proceedings of a conference symposium 2007 : Preserving Aboriginal Heritage, Technical and Traditional Approaches, Ottawa, Canada, September 24-28, 2007. Ottawa: Canadian Conservation Institute = Institut canadien de conservation, 2008.

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Preserving, Aboriginal Heritage Technical and Traditional Approaches (2007 Ottawa Ont ). Preserving Aboriginal Heritage, Technical and Traditional Approaches: Proceedings of a conference symposium 2007 : Preserving Aboriginal Heritage, Technical and Traditional Approaches, Ottawa, Canada, September 24-28, 2007. Ottawa: Canadian Conservation Institute = Institut canadien de conservation, 2008.

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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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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 – Museums – Canada"

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Kapur, Nandini Sinha. "Empowering People Through Eco-Museum: A Case for the Métis of Western Canada and Meenas of Rajasthan." In Nation-Building, Education and Culture in India and Canada, 93–110. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6741-0_7.

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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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Phillips, Ruth B. "Swings and roundabouts: pluralism and the politics of change in Canada’s national museums." In Curatopia, 143–58. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526118196.003.0010.

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If you are standing on the shores of the Ottawa River looking at the Canadian Museum of History, the national library and archives and other national repositories of Aboriginal heritage, you might well despair at the comprehensive losses of curatorial expertise, programs of research, and will to work collaboratively with Aboriginal people which befell these institutions under the government of Prime Minister Stephen Harper. Looking harder, however, neither the shifting political ideologies nor the era of financial constraint that began with the global financial crisis of 2008 seems to have thrown processes of decolonisation and pluralist representation that began to take root in Canada during the 1990s into reverse. Two exhibition projects that unfolded during that same period provide evidence of that the changes in historical consciousness of settler-indigenous relationships and the acceptance of cultural pluralism have provided a counterweight to the intentions of a right wing government to restore old historical narratives. This chapter discusses them as evidence of this deep and, seemingly, irreversible shift in Canadian public’s expectation s of museum representation. The first involves plans for the new exhibition of Canadian history being developed for the 150th anniversary of Canadian confederation in 2017, specifically a fishing boat named the Nisga’a Girl which was presented by a west coast First Nation to mark the successful resolution of its land claim. The second is the Sakahan exhibition of global indigenous art shown in 2013 at the National Gallery of Canada and which marked a notable departure from its past scope. While utopia has by no means been achieved, neither, surprisingly, was dystopia realised during the years of conservative reaction.
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"Seeing Histories, Building Futurities: Multimodal Decolonization and Conciliation in Indigenous Comics from Canada." In Graphic Indigeneity, edited by Mike Borkent, 273–98. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496828019.003.0014.

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Mike Borkent analyzes how Native Realities and Alternative History Comics publishing venues produce comics that present complex storyworlds of First Nation peoples and challenge representational assumptions.
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Jovanovic-Kruspel, Stefanie. "“Show Meets Science:” How Hagenbeck’s “Human Zoos” Inspired Ethnographic Science and Its Museum Presentation." In Ephemeral Spectacles, Exhibition Spaces and Museums. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463720908_ch08.

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This chapter attempts to explain the role of “human zoos” in the emergence of scientific ethnography and its display in museums by examining the case of the private portfolio of the first director of the Natural History Museum Vienna, Ferdinand von Hochstetter. This vast portfolio includes photographs of the first Völkerschauen (“peoples’ exhibitions”) by Carl Hagenbeck (1844–1913). Some of the pictures of the Greenland Inuit appear to have been the templates for at least two sculptures of “native types” that the Austrian sculptor Viktor Tilgner used for his Inuit caryatids in the exhibition hall. This discovery sheds new light on the complex relation between “human zoos” and early ethnographic science.
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Hughes, Jennifer, Tony Durkee, and Gergö Hadlaczky. "Suicide and attempted suicide among indigenous people." In Oxford Textbook of Suicidology and Suicide Prevention, edited by Danuta Wasserman and Camilla Wasserman, 241–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198834441.003.0029.

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There are hundreds of indigenous groups and peoples around the world. Examples are the Australian Aborigines, the North American Indians (Native Americans) of the United States (US) and Canada, and the Māori of New Zealand. Indigenous people often have elevated suicide rates compared with the general population in their countries, and divergent epidemiological characteristics. Social, economic, political, environmental, and historical factors influence Indigenous people’s mental health. In this chapter, the adoption of culture-specific prevention strategies as well as community-based interventions in countries where indigenous peoples live are proposed and discussed, including the importance of involving the tribal leaders in the communities, clergies, and schools, and to sustain the indigenous heritage of the region.
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"Contesting Time, Place, and Nation in the First Peoples’ Hall of the Canadian Museum of Civilization." In Contested Histories in Public Space, 49–70. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822391425-004.

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Phillips, Ruth B., and Mark Salber Phillips. "Contesting Time, Place, and Nation in the First Peoples' Hall of the Canadian Museum of Civilization." In Contested Histories in Public Space, 49–70. Duke University Press, 2009. http://dx.doi.org/10.1215/9780822391425-004.

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Conference papers on the topic "Native peoples – Museums – 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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