Relevant bibliographies by topics / Representations of Indigenous culture

Academic literature on the topic 'Representations of Indigenous culture'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Representations of Indigenous culture"

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Spiker, Christina. "Indigenous Shôjo." Journal of Anime and Manga Studies 1 (October 11, 2020): 138–68. http://dx.doi.org/10.21900/j.jams.v1.502.

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Little scholarly attention has been given to the visual representations of the Ainu people in popular culture, even though media images have a significant role in forging stereotypes of indigeneity. This article investigates the role of representation in creating an accessible version of indigenous culture repackaged for Japanese audiences. Before the recent mainstream success of manga/anime Golden Kamuy (2014–), two female heroines from the arcade fighting game Samurai Spirits (Samurai supirittsu)—Nakoruru and her sister Rimururu—formed a dominant expression of Ainu identity in visual culture beginning in the mid-1990s. Working through the in-game representation of Nakoruru in addition to her larger mediation in the anime media mix, this article explores the tensions embodied in her character. While Nakoruru is framed as indigenous, her body is simultaneously represented in the visual language of the Japanese shôjo, or “young girl.” This duality to her fetishized image cannot be reconciled and is critical to creating a version of indigenous femininity that Japanese audiences could easily consume. This paper historicizes various representations of indigenous Otherness against the backdrop of Japanese racism and indigenous activism in the late 1990s and early 2000s by analyzing Nakoruru’s official representation in the game franchise, including her appearance in a 2001 OVA, alongside fan interpretations of these characters in self-published comics (dôjinshi) criticized by Ainu scholar Chupuchisekor.
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Glennie, Cassidy. "“We don’t kiss like that”: Inuit women respond to music video representations." AlterNative: An International Journal of Indigenous Peoples 14, no. 2 (March 20, 2018): 104–12. http://dx.doi.org/10.1177/1177180118765474.

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This study provides sociological insight into the response of Inuit women to mainstream Western media representations of their culture. Historically, there have been inaccurate and stereotypical media representations of Indigenous peoples reproduced in many forms of entertainment media. Social theories such as Pierre Bourdieu’s symbolic violence, Johan Galtung’s cultural violence, and George Gerbner and Gaye Tuchman’s symbolic annihilation are applied to contemporary media representations of Inuit women. This study explains how Inuit women make sense of popular music videos that utilize Inuit themes. Local Indigenous organizations in Rankin Inlet, Nunavut, were collaborated with to facilitate focus groups for Inuit women to express their reactions to the videos and discuss how their culture is presented in mainstream Western music videos. Key themes that were identified include the following: unrealistic Western beauty standards projected onto Indigenous women; the normalization of harmful media tropes including the silence regarding Inuit women’s victimization, and the issue of missing and murdered aboriginal women; and the importance of positive role models, and self-representation of Inuit women in media.
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Johnston, Jason W., and Courtney Mason. "The Paths to Realizing Reconciliation: Indigenous Consultation in Jasper National Park." International Indigenous Policy Journal 11, no. 4 (October 22, 2020): 1–27. http://dx.doi.org/10.18584/iipj.2020.11.4.9348.

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Diverse Indigenous nations have traditional territories inside Jasper National Park (JNP), but the park was established without consultation with local Indigenous communities. Parks were marketed as empty landscapes, which celebrated romantic ideas of European colonial expansion. The current representations of Indigenous Peoples in interpretive content still reflect this lack of consultation. This research was guided by Indigenous methodologies. Data was collected through interviews with Jasper Indigenous Forum (JIF) members and the JNP management team. Findings indicate that JIF members want increased representation and greater control over how their histories and cultures are presented. Park management needs to work in close consultation with the JIF if they want to improve Indigenous representations in the park and support processes of reconciliation.
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Steele, Godfrey A. "Visibility and meaningful recognition for First Peoples: A critical discourse studies approach to communication, culture and conflict intersections in seeking social justice." Discourse & Communication 14, no. 5 (May 18, 2020): 489–511. http://dx.doi.org/10.1177/1750481320917553.

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Conflict revolves around communication and culture intersections. This interplay has historical antecedents and contemporary applications. Conflicts involving Indigenous Peoples and colonizers appear in literary representations (e.g. Shakespeare’s The Tempest), and contests between communities and cultures in historical, political and social settings. Amnesty International reports Indigenous Peoples’ realities and efforts to lobby for social justice. One effort is in becoming visible and seeking meaningful recognition examined in media coverage of the First Peoples’ holiday in Trinidad and Tobago, and resonates in conflicts reported elsewhere between Indigenous Peoples and others. Using media reports, interviews and other texts, this article employs a critical discourse studies approach to trace narrative elements and themes of communication, culture and conflict interplay, and interpret the contested expression and meaning of these texts to describe, understand, explain and construct a theoretical and applied account of resistance against unequal treatment.
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Novo, Carmen Martinez. "The 'Culture' of Exclusion: Representations of Indigenous Women Street Vendors in Tijuana, Mexico." Bulletin of Latin American Research 22, no. 3 (July 2003): 249–68. http://dx.doi.org/10.1111/1470-9856.00077.

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Theodossopoulos, Dimitrios. "Encounters with Authentic Embera Culture in Panama." Journeys 8, no. 1 (June 1, 2007): 93–115. http://dx.doi.org/10.3167/jys.2007.081206.

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In this article I will compare indigenous cultural performances for outsiders in an allegedly 'inauthentic' Embera community in Panama, which welcomes tourists on a daily basis, with similar staged events in some other less accessible communities, which receive visitors much less frequently. I will challenge the idea introduced by several travellers who seek authentic experiences that the first community is 'unreal' and its repetitive representations of Embera culture are mechanical, sterile and unoriginal. I will argue that these repetitive cultural performances constitute real lived experiences, and do not deserve to be demeaned as inauthentic. I will further maintain that in the 'tourist' community, as well as in the less accessible settlements, the Embera respond to the same set of expectations. They imagine what Western visitors would appreciate from their culture and enact very similar representations of these generalised expectations.
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Skardhamar, Anne Kari. "Changes in Film Representations of Sami Culture and Identity." Nordlit 12, no. 1 (February 1, 2008): 293. http://dx.doi.org/10.7557/13.1346.

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My intention is to analyse changes in ideas and discursivestrategies in selected films from 1929 to 2007 as regardsrepresentations of Sami culture and Sami identity in Finnmark. In different ways the films indicate a conflict of cultures and point to problems of exploitation of indigenous peoples, which may be regarded as part of Nordic colonialism.The emphasis will be on Lajla (1929) and the prize-winningVeiviseren (1987). The story of the young girl Lajla is told from a non-Sami point-of-view, and the mode of representation of otherness is of importance. In 1937 an abbreviated version of Lajla by the same director was presented, and a comparison of the two versions will show changes in the representation of ethnicity. Per Høst's narrative documentaries Same-Jakki (1957) and SamiÆllin (1972), seen from an ethnic Norwegian perspective, will briefly be discussed and compared to the ideas and discourse in Lajla.The action film Veiviseren (The Guide) (1987) by Nils Gauprepresents a totally different perspective by focusing on power relations, religious attitudes and ethical values. The language of the film is Sami. Finally, Gaup's most recent film, Kautokeinoopprøret (Kautokeino riot) (2007), a narrative based on historical events, will be briefly discussed.
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Cassel, Susanna Heldt, and Cecilia De Bernardi. "Visual Representations of Indigenous Tourism Places in Social Media." Tourism Culture & Communication 21, no. 2 (July 20, 2021): 95–108. http://dx.doi.org/10.3727/109830421x16191799471980.

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This article focused the analysis on social media representations of Sápmi using the hashtags #visitsápmi and #visitsapmi, which nuance official, top-down versions of the place communicated in other contexts, but simultaneously are more focused on visitors and their experiences. The results show that the making of the Sápmi region as a place and a tourism destination through social media content is an ongoing process of interpretation and reinterpretation of what indigenous Sámi culture is and how it connects to specific localities. Future research should look at the broader understanding of places that can be accessed through social media analysis. The main argument is that visual communication is a very important tool when constructing the brand of a destination. Considering the growing role of social media, the process of place-making through visual communication is explored in the case of the destination VisitSápmi, as it is coconstructed in online user generated content (UGC). From a theoretical viewpoint, we discuss the social construction of places and destinations as well as the production of meaning through coconstruction of images and brands in tourism contexts. The focus is on how places are created, branded, and made meaningful by visualizing the place in a framework of tourism experiences, in this case specifically examined through indigenous tourism. We use a content analysis of texts, photographs, and narratives communicated on social media platforms. Regardless of negotiated brand management's efforts at official marketing, branding, and tourism planning, the evolution of Sápmi as a place to visit in social media has its own logic, full of contradictions and plausible interpretations, related to the uncontrollable and bottom-up processes of UGC.
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Jafri, Beenash. "Black Representations of Settlement on Film." Cultural Studies ↔ Critical Methodologies 17, no. 1 (July 25, 2016): 50–59. http://dx.doi.org/10.1177/1532708616638697.

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This article develops a method for analyzing Indigenous erasure in popular film that focuses not on the representations (or lack thereof) of Indigenous peoples but on representations of settlement. Whereas much of the scholarship on Native representations in film has been concerned with Hollywood’s promulgation of the “mythical Indian,” I argue that a focus on settlement—rather than on bodies—is significant in the context of the ongoing, unfinished processes of colonialism, which continue to structure life in white settler states. Cultural representations that reconfigure colonial-occupied life as settled life naturalize settler colonialism while erasing and displacing Indigenous claims to land. I illuminate this method by analyzing how the 1974 “blaxploitation Western” Thomasine and Bushrod imagines settlement. The film features a pair of lovers who are on the run from the law in America’s Southwest from 1911 to 1915. Because it is a film that speaks back to historical constructions of Blackness and Indigeneity, Thomasine and Bushrod productively illuminates how representations of Indigenous erasure work in often ambiguous and contradictory ways.
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Euphemia, Asogwa, Onoja Ben, and Ojih Unekwu. "The Representation of Nigerian Indigenous Culture in Nollywood." Journal of Scientific Research and Reports 7, no. 2 (January 10, 2015): 97–107. http://dx.doi.org/10.9734/jsrr/2015/15596.

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Dissertations / Theses on the topic "Representations of Indigenous culture"

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Nahoum, André Vereta. "Selling \"cultures\": the traffic of cultural representations from the Yawanawa." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-15012014-102023/.

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What are the tensions, alliances, negotiations, and translations underlying the traffic of cultural representations in markets? This research analyzes two economic projects maintained by the Yawanawa, an indigenous population from the southwestern Amazon: one project produces annatto seeds for an American cosmetic firm, and the other involves the public performance of cultural and, notably, spiritual practices. The indigenization of market practices and specific Euro-American categories - such as monetary exchange, environmental protection, and cultural difference - allow cultural elements to be translated into representations of enduring cultures, harmonious lifestyles and good environmental practices. The economic valuation of cultural representations is being used as a new tool in local conflicts that occur internally among leaders and groups in their quest for prestige, loyalty, and material resources, and externally with the region\'s non-native population and with national initiatives to develop profitable activities in the Amazon. Part of our global market society, the Yawanawa can also employ the demand and valuation of representations associated with their culture to individual projects on the construction of reputation and leadership, and more broadly, to the reassertion of their collective identity as a specific indigenous population with special rights. This research explores market exchange as an arena of complex sociability and conflict. It analyzes how values are created and exchanged within the market in a true cultural economy, and how individual and collective identity projects are constructed, challenged, and sometimes reproduced by the traffic of material and immaterial objects.
Quais são as tensões, alianças, negociações e traduções que subjazem ao tráfico de representações culturais no mercado? Esta pesquisa analisa dois projetos de inserção no mercado dos Yawanawá, população indígena do sudoeste amazônico: um projeto para produção de sementes de urucum para uma empresa estadunidense de cosméticos, e outro que envolve a exibição pública de práticas culturais, notadamente espirituais. A indigenização de práticas de mercado e categorias específicas da cultura Euro-Americana tais como o intercâmbio monetário, a proteção ambiental e a diferença cultural permitem a tradução de elementos culturais em estilos de vida harmoniosos e boas práticas ambientais. A valorização econômica de representações culturais é utilizada internamente como um novo instrumento em conflitos locais entre líderes e grupos em sua busca por prestígio, lealdade e recursos materiais e, externamente, junto à população regional e nacional não-nativa como contraponto a outras iniciativas para o desenvolvimento de atividades lucrativas na Amazônia. Parte de nossa sociedade global de mercado, os Yawanawa também podem empregar a demanda e valorização de representações associadas à sua cultura em projetos individuais de construção de reputação e liderança, e mais amplamente, para a reafirmação de sua identidade coletiva, como uma população indígena com direitos especiais. Esta pesquisa explora a troca mercantil como uma arena de sociabilidade complexa e conflituosa. Ela analisa como valores são criados e intercambiados no mercado em uma verdadeira economia cultural, e como projetos de identidade individual e coletiva são construídos, questionados e, às vezes, reproduzidos por meio do tráfico de objetos materiais e imateriais.
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West, Sharon Ann, and sharon west@rmit edu au. "A pictorial historical narrative of colonial Australian society: examining settler and indigenous culture." RMIT University. Education, 2009. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20091104.102857.

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This exegesis covers a period of research and art practice spanning from 2004 to 2007. I have combined visual arts with theoretical research practice that considers the notion of Australian colonialism via a post colonial construct. I have questioned how visual arts can convey various conditions relationships between settler and Indigenous cultures and in doing so have drawn on both personal art practice and the works of Australian artists of the 19th and 20th centuries. These references demonstrate an ongoing examination of black and white relations portrayed in art, ranging from the drawings of convict artist, Joseph Lycett, through to the post federation stance of Margaret Preston, whose works expressed a renewal of interest in Indigenous culture. In applying a research approach, I have utilised a Narrative Enquiry methodology with a comparative paradigm within a Creative Research framework, which allows for various interpretations of my themes through both text and visuals. These applications also express a personal view that has been formed from family and workplace experiences. These include cultural influences from my settler family history and settler historical events in general juxtaposed with an accumulated knowledge base that has evolved from my personal and professional experience within Indigenous arts and education. I have also cited examples from Australian colonial and postcolonial art and literature that have influenced the development of my visual language. These include applying stylistic approaches that incorporate various artistic aspects of figuration and the Picturesque and literal thematic mode based on satire and social commentary. Overall, my research work also expresses an ongoing and evolving process that has been guided and influenced by current Indigenous and non-Indigenous Australian postcolonial critical thinking and arts criticism, assisting within the development of my personal views and philosophies .This process has supported the formation of a belief system that I believe has matured throughout my research and art practices, providing a personal confidence to assert my own analytical stance on colonial history.
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Potter, Emily Claire. "Disconcerting ecologies : representations of non-indigenous belonging in contemporary Australian literature and cultural discourse." Title page, contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09PH/09php865.pdf.

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Includes bibliographical references (leaves 313-325) Specific concern is the poetic, as well as literal, significance given to the environment, and in particular to land, as a measure of belonging in Australia. Environment is explored in the context of ecologies, offered here as an alternative configuration of the nation, and in which the subject, through human and non-human environmental relations, can be culturally and spatially positioned. Argues that both environment and ecology are narrowly defined in dominant discourses that pursue an ideal, certain and authentic belonging for non-indigenous Australians.
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Ticao, Hernaez Gynn Heissy, and Klempin Lukas Mavromatis. "Representation of the Sámi Culture in Tourism in Sweden: : A Thematic Analysis of Marketing Websites from Swedish Lapland." Thesis, Högskolan Dalarna, Turismvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-28375.

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The following thesis examines the representation of Sámi that reside in the Swedish part of Lapland. Tourism has been a complement to the traditional occupations for many Sámi. However, representations of Sámi in web-marketing may be misleading the tourists in their understanding of the Indigenous people. The aim of the thesis is to examine regional marketing material in Sweden, found online, through a thematic analysis to highlight patterns and themes that are utilized for a competitiveness in the market. The use of language, when referring to Sámi, and adjectives to describe landscape, food, and people were focused upon. Six webpages were analysed, which showed a strong focus of the marketing material on reindeer, languages, handicrafts and food.
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Perombelon, Brice Désiré Jude. "Prioritising indigenous representations of geopower : the case of Tulita, Northwest Territories, Canada." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:71e14c26-d00a-4320-a385-df74715c45c8.

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Recent calls from progressive, subaltern and postcolonial geopoliticians to move geopolitical scholarship away from its Western ontological bases have argued that more ethnographic studies centred on peripheral and dispossessed geographies need to be undertaken in order to integrate peripheralised agents and agencies in dominant ontologies of geopolitics. This thesis follows these calls. Through empirical data collected during a period of five months of fieldwork undertaken between October 2014 and March 2015, it investigates the ways through which an Indigenous community of the Canadian Arctic, Tulita (located in the Northwest Territories' Sahtu region) represents geopower. It suggests a semiotic reading of these representations in order to take the agency of other-than/more-than-human beings into account. In doing so, it identifies the ontological bases through which geopolitics can be indigenised. Drawing from Dene animist ontologies, it indeed introduces the notion of a place-contingent speculative geopolitics. Two overarching argumentative lines are pursued. First, this thesis contends that geopower operates through metamorphic refashionings of the material forms of, and signs associated with, space and place. Second, it infers from this that through this transformational process, geopower is able to create the conditions for alienating but also transcending experiences and meanings of place to emerge. It argues that this movement between conflictual and progressive understandings is dialectical in nature. In addition to its conceptual suggestions, this thesis makes three empirical contributions. First, it confirms that settler geopolitical narratives of sovereignty assertion in the North cannot be disentangled from capitalist and industrial political-economic processes. Second, it shows that these processes, and the geopolitical visions that subtend them, are materialised in space via the extension of the urban fabric into Indigenous lands. Third, it demonstrates that by assembling space ontologically in particular ways, geopower establishes (and entrenches) a geopolitical distinction between living/sovereign (or governmentalised) spaces and nonliving/bare spaces (or spaces of nothingness).
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King, Andrew Stephen. "Marriageability and Indigenous representation in the white mainstream media in Australia." Queensland University of Technology, 2007. http://eprints.qut.edu.au/16654/.

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By means of a historical analysis of representations, this thesis argues that an increasing sexualisation of Indigenous personalities in popular culture contributes to the reconciliation of non-Indigenous and Indigenous Australia. It considers how sexualised images and narratives of Indigenous people, as they are produced across a range of film, television, advertising, sport and pornographic texts, are connected to a broader politics of liberty and justice in the present postmodern and postcolonial context. By addressing this objective the thesis will identify and evaluate the significance of 'banal' or everyday representations of Aboriginal sexuality, which may range from advertising images of kissing, television soap episodes of weddings, sultry film romances through to more evocatively oiled-up representations of the pinup- calendar variety. This project seeks to explore how such images offer possibilities for creating informal narratives of reconciliation, and engendering understandings of Aboriginality in the media beyond predominant academic concerns for exceptional or fatalistic versions.
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Zazu, Cryton. "Representation and use of indigenous heritage constructs : implications for the quality and relevance of heritage education in post colonial southern Africa." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1002015.

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This study explores representation and use of indigenous heritage constructs with a view to identifying implications thereof for the quality and relevance of heritage education practices in post colonial southern Africa. Framed within a critical hermeneutic research paradigm under-laboured by critical realist ontology, the study was conducted using a multiple case study research design. The data collection protocol was three-phased, starting with a process of contextual profiling, within which insights were gained into discourses shaping the constitution and orientation of heritage education practices at the Albany Museum in South Africa, the Great Zimbabwe Monument in Zimbabwe and the Supa Ngwao Museum in Botswana. The second phase of data collection entailed modelling workshops in which educators engaged in discussion around the status of heritage education in post apartheid South Africa. This highlighted, through modelled lessons, some of the tensions, challenges and implications for working with notions of social transformation and inclusivity in heritage education. The third phase of data collection involved in-depth interviews. Twelve purposively selected research participants were interviewed between 2010 and 2011. Data generated across the study was processed and subjected to different levels of critical discourse analysis. Besides noting how heritage education in post colonial southern Africa is poorly framed and under-researched, this study revealed that current forms of representing indigenous heritage constructs are influenced more by socio-political discourses than the need to protect and conserve local heritage resources. The study also noted that the observed heritage education practices are oriented more towards addressing issues related to marginalisation and alienation of indigenous cultures and practices, than enhancing learners’ agency to manage and utilise local heritage resources in a more sustainable ways. Based on these findings the study recommends re-positioning heritage education within the framework of Education for Sustainable Development (ESD). ESD acknowledges both issues of social justice and the dialectical interplay between nature and culture; as such, it may allow for representation and use of indigenous heritage constructs in ways that expand current political orientations to include sustainability as an additional objective of heritage education. Given that little research focusing on heritage education has been undertaken within southern Africa, the findings of this study provide a basis upon which future research may emerge.
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Oliveira, Jessica Caroline de. "(Des)caminhos das Jornadas Meridionais: representações indígenas e estratégias de mediação cultural no contexto indigenista em meados do século XIX." Universidade Estadual de Ponta Grossa, 2018. http://tede2.uepg.br/jspui/handle/prefix/2588.

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Fundação Araucária de Apoio ao Desenvolvimento Científico e Tecnológico do Paraná
Pensando nas formas de interpretação e representação das nações indígenas, esta pesquisa tem por intuito investigar um conjunto de itinerários de viagens publicados na Revista do Instituto Histórico e Geográfico Brasileiro, conhecido como as Jornadas Meridionais. Este mosaico de experiências e percepções, legou à informações referentes à localização, dinâmicas cotidianas e descrições acerca da fisionomia e personalidade de grupos nativos. Face a essas colocações, o marcante nestas narrativas se deve ao fato de desvelarem as estratégias utilizadas por seus interlocutores a fim de criar laços de sociabilidade e, por assim dizer, alcançar o sucesso nos seus intentos particulares e vinculados à sociedade indigenista. Deste modo, John Henry Elliott, Joaquim Francisco Lopes e José Joaquim Machado de Oliveira, a partir de seus vínculos com o barão de Antonina, embrenharam-se pelos sertões meridionais a fim de mapear, descrever e catalogar dados referentes às rotas terrestres e fluviais que ligavam Curitiba ao Baixo Paraguai e, no decorrer deste processo, observar as formas, as cores, as gentes que coloriam as paisagens de seus (des)caminhos. Dialogando com os interesses e estratégias indigenistas, as representações delineadas por estes agentes revelam que a aproximação com os grupos nativos foi fruto de práticas ligadas à persuasão e brandura, as quais utilizavam-se de elementos tradicionais para mediar as situações de fronteira e contato intercultural. Partindo destes pressupostos, os instrumentos de mediação cultural oportunizaram não só o encontro e trocas entre universos distintos, como também, uma ressignificação ao papel criado às nações indígenas que, resultado do contexto social e político do oitocentos, era pensado de formas múltiplas, oscilando suas figurações no cenário nacional. Logo, dentro deste caleidoscópio, o objeto central é analisar as referências realizadas às nações indígenas e, mais do que isso, demonstrar os mecanismos de mediação cultural adotados para desenvolver e alicerçar alianças. Além disso, por meio destas descrições, podem-se revelar os sertões meridionais enquanto um espaço de possíveis diálogos e não só permeado de tensões, perigos e conflitos, como era comum se apresentar.
Thinking about the ways of interpretation and representation of indian nations, this research intends to investigate some travel itineraries published in Brazilian Historical and Geographical Institute Magazine, known as Southern Journeys. This collection of experiences and perceptions bequeathed data about the native group's localization, daily dynamics and descriptions referring to the physiognomy and personality. Therefore, it's remarkable in these narratives, the fact that they reveal the strategies used by their interlocutors to create social bonds and, so to speak, succeed in their personal attempts linked to the indigenous society. Thereby, John Henry Elliot, Joaquim Francisco Lopes e José Joaquim Machado de Oliveira, stem from their relationship with the Baron of Antonina, enter the southern backwoods in order to map, describe and catalog data regarding terrestrial and fluvial routes that connected Curitiba to the Lower Paraguay and, in the process, observe the shapes, the colors, the peoples that color those landscapes in their paths. Dialoguing indigenous interests and strategies, the representations outlined by these agents reveal that the approach with the native groups was a result of practices related to persuasion and mildness, witch, used traditional elements to mediate the boundary situations and intercultural contact. Stem from these suppositions, the instruments of cultural mediation enable not only the gathering and exchanges between different universes, as well as a resignification of the role given to the indigenous nations that, as a result of the social and political context in the 1800's was thought in multiple ways, oscillating its figurations in the national scenario. Hence, in this kaleidoscope, the main objective is to analyze the references made about the indian nations and, more than that, demonstrate the mechanisms of cultural mediation adopted to develop and support alliances. Moreover, through these descriptions, it's possible to reveal the southern backwoods as a space of potential dialogues and not only permeating tensions, dangers and conflicts, as it was commonly reported.
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Bigeli, Maria Cristina Floriano [UNESP]. "Ensino de história e cultura indígena: os discursos do currículo São Paulo faz Escola (2014-2017) e dos docentes de história." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/153382.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Desde que os portugueses aportaram no litoral norte do território que se tornou o Brasil e tiveram seus primeiros contatos com os povos que habitavam o local, representações acerca daqueles sujeitos, que foram nomeados de “índios”, começaram a ser criadas e difundidas. Tais representações sobre os indígenas fazem parte da Historiografia brasileira até os dias atuais, principalmente por serem propagadas através do ensino de História do Brasil, que mantêm, desde o princípio, a perspectiva eurocêntrica na abordagem do ensino. Tratados como personagens coadjuvantes e sempre em função do colonizador – ora vistos como colaboradores, ora como estorvo do progresso do país –, os povos indígenas tiveram suas culturas e suas histórias generalizadas, romantizadas e suas vozes silenciadas. Com a intenção de fazer uma “fotografia do tempo presente” entre os anos de 2014 e 2017, essa pesquisa analisa, a partir dos aportes teóricos e metodológicos da Análise de Discurso francesa, as representações encontradas nos discursos do Currículo São Paulo faz Escola e de professores de História atuantes na rede estadual de ensino de duas regiões paulistas – Assis e Tupã. O objetivo principal é compreender quais são as visões sobre os indígenas levadas até os bancos escolares após o fortalecimento de novas perspectivas sobre a temática, surgidas na Historiografia brasileira com a Nova História Indígena e também com a sanção da Lei 11.645/2008. Consideramos que as representações contidas no Currículo trazem no bojo visões sobre os povos indígenas semelhantes àquelas constituídas na Historiografia brasileira do século XIX. A princípio, esses povos são mostrados como heróis ecológicos, que, por serem exímios conhecedores daquilo que nós, não indígenas, conhecemos por natureza, nos deixam lições de preservação que devemos nos inspirar. Quando são abordados no período Colonial, principiam sendo passivos e aliados aos portugueses, mas a representação de que são contrários ao trabalho que visa o lucro está presente – como se os indígenas não gostassem de trabalhar. Para além disso, as generalizações a respeito das etnias, a romantização e o papel secundário dos indígenas na construção da História brasileira são mantidos. Nos discursos dos professores, percebemos que a maioria das representações é condizente com o discurso do Currículo. Dos docentes que ministram aulas na região de Tupã, notamos a preocupação com o fortalecimento das visões dos próprios indígenas a respeito de sua História e Cultura e também da constituição da História do Brasil. Já nos discursos dos participantes da região de Assis, consideramos que, apesar da forte ligação com as representações contidas no Currículo, também não deixam de valorizar, porém, em menor proporção (se comparados ao grupo de docentes de Tupã), o ponto de vista dos povos nativos sobre a História. Por fim, concluímos que para haver mudanças significativas no tratamento da temática indígena nas escolas, que vise a superação de representações generalizadas, a aproximação do ensino de História com a Nova História Indígena é necessária tanto na elaboração do Currículo como na formação, seja universitária ou continuada, dos professores.
Ever since the Portuguese landed on the north coast of the territory that later became Brazil and got in touch with the natives who lived there, representations about these natives, who were called “indians”, began to be created and widespread. These representations of the native people are part of Brazilian Historiography until now, mainly because they are spread through the Brazilian History teaching, which keeps, from its very beginning, a Eurocentric perspective in its approach to teaching. Always treated as supporting characters and under the settlers shadow - sometimes they are seen as contributors, sometimes as a barrier for the progress of the country -, the indigenous people had their cultures and histories generalized, romanticized and their voices silenced. Intending to take a “photograph of the present time” between 2014 to 2017, this study analyzes, from the French Discourse Analysis' theoretical and methodological perspective, the indigenous representations found in the discourses of 'São Paulo Faz Escola' curriculum and in the discourses of History teachers working in two São Paulo state schools located in the cities of Assis and Tupã. The main objective of this study is to understand what are the current concepts that are taken to the schools after the strengthening of new perspectives on the subject, coming from the New Indian History and after the approval of the State Law number 11.645/2008. We consider that the curriculum representations are particularly similar, regarding the indigenous peoples, to those that shaped the Brazilian Historiography in the 19th century. Firstly, these peoples are portrayed as "eco heroes" who, by really knowing many things that we, non-indigenous people, know by nature, leave us preservation teachings that should inspire us. When they are portrayed in the Colonial period, they are primarily seem as submissive and allied of the Portuguese settlers, but those who refuse to work "for profit" are also depicted - as if the indigenous people didn't like to work. In addition, their ethnicities are generalized, they are romanticized and their role as secondary characters regarding the formation of Brazilian history is kept. In the teachers' discourses, we found that the majority of the representations are quite similar to those contained in the curriculum. In the teachers’ discourses who work in Tupã, we noted their concerns about the indigenous people’s empowerment regarding their own History and Culture, as well as regarding the formation of the Brazilian History. In Assis, although, we noted that even though the teachers were quite influenced by the indigenous representations in the curriculum, they also promoted (in a lesser extent, if we compare their views with the teachers in Tupã views) the indigenous people's perspective on History. Finally, we concluded that in order to have substantial changes in terms of indigenous people portrayals in schools, changes that aim to overcome generalized representations, we need to work in an approach which associates a History teaching method with the New Indigenous History, both in the curriculum preparation and in the teachers' education (in a university level or after their undergraduate courses).
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Shadowwalker, Depree Marie. "Where Have All The Indians Gone? American Indian Representation in Secondary History Textbooks." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/228169.

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This dissertation used a mixed method to develop an analytical model from a random selection of one of eight secondary history textbooks for instances of Indians to determine if the textual content: 1) constructs negative or inaccurate knowledge through word choice or narratives; 2) reinforces stereotype portraits; 3) omits similar minority milestones in United States history and politics; and 4) contained the enactments of political milestones in the development of US history and politics with regard to personhood and sovereignty of the American Indian. The methods used to evaluate secondary history textbooks are content manifest and critical discourse analysis and a modification of Pratt's ECO analysis which measures judgment values of descriptive terms. Data mining includes word choice, events, contributions, and governmental relations as these refer to the American Indian. Unexpected outcomes from this research resulted in a spider graph of four relational power axes to visually display diametrically opposed ideological discursive formations. Textbooks introduce students to authoritative content within the public school environment to impart national historical experiences that will shape their national identity, ideology and culture. Negative or inaccurate instances of the United States relationships with 566 American Indian Nations can affect social and political issues of Indian People today. This work will contribute to the field of American Indian Studies, Curriculum and Instruction, Cultural Studies, Critical Discourse, Critical Pedagogy, Indigenous Theory and Pedagogy, Popular Culture, Social Justice, Language Studies, Identity, Ethics, American Indian and Public Education.
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Books on the topic "Representations of Indigenous culture"

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1950-, Devy G. N., Davis Geoffrey V. 1943-, Chakravarty Kalyan Kumar 1947-, Bhāshā Saṃśodhana Prakāśana Kendra, and Chotro Conference on Indigenous Languages, Culture, and Society (2008 : Indira Gandhi National Centre for the Arts), eds. Indigeneity: Culture and representation : proceedings of the 2008 Chotro Conference on Indigenous Languages, Culture, and Society. New Delhi: Orient Blackswan, 2009.

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Northwest Coast representations: New perspectives on history, art, and encounters. Berlin: Reimer, 2015.

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Indigenous Australian culture. Chicago: Heinemann Library, 2012.

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Hooks, Bell. Outlaw culture: Resisting representations. New York: Routledge, 1994.

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1948-, Warren Charles, ed. Just representations. Cambridge, Mass: Studio7Arts & Peabody Museum Press, 2010.

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Possessions: Indigenous art, colonial culture. New York, N.Y: Thames and Hudson, 1999.

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Henderson, John. Culture and heritage: Indigenous languages. [Rockhampton, Qld.]: Central Queensland University Publishing Unit [for Environment Australia, Dept. of the Environment], 1997.

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Xing, Jun, and Pak-sheung Ng, eds. Indigenous Culture, Education and Globalization. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-662-48159-2.

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Stavenhagen, Rodolfo. Peasants, Culture and Indigenous Peoples. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-34153-3.

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Gallup-Díaz, Ignacio. European Expansion and Representations of Indigenous and African Peoples. New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351106733.

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Book chapters on the topic "Representations of Indigenous culture"

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Marchetti, Elena. "The Role of Elders and Community Representatives and How It Impacts on Perceptions of Justice." In Indigenous Courts, Culture and Partner Violence, 77–99. London: Palgrave Macmillan UK, 2019. http://dx.doi.org/10.1057/978-1-137-58063-4_5.

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de Lasa, Luis Ignacio, and María Teresa Luiz. "Cartographic Representations of Indigenous Territoriality." In The Southernmost End of South America Through Cartography, 85–116. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65879-3_4.

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Lenhardt, Corinna. "Indigenous Futurisms." In The Routledge Companion to Cyberpunk Culture, 344–52. London; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781351139885-41.

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Dulfano, Isabel. "Canonical Representations of Indigenous Women in Latin American Literature." In Indigenous Feminist Narratives, 14–29. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137531315_2.

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Barnard, Alan. "Culture: The Indigenous Account." In Shifting Perspectives in Tribal Studies, 37–51. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-8090-7_2.

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Vandeleur, Sonja, and Marc Schäfer. "Indigenous Technology and Culture." In International Handbook of Primary Technology Education, 305–17. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-546-8_24.

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Waller, Lisa, and Kerry McCallum. "Settler Colonial Representations of Indigenous Disadvantage." In The Routledge Companion to Media and Poverty, 212–22. New York: Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9780429291333-24.

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Brodersen, Elizabeth. "The nature of taboo in indigenous practices." In Taboo, Personal and Collective Representations, 18–40. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351039901-2.

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Dale, Allan. "Beyond Indigenous Disadvantage." In Beyond the North-South Culture Wars, 125–36. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05597-8_11.

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Hendry, Jennifer, and Melissa L. Tatum. "Building New Traditions: Drawing Insights from Interactive Legal Culture." In Indigenous Justice, 161–82. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_11.

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Conference papers on the topic "Representations of Indigenous culture"

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Piotrowski, Andrzej. "The Conquest of Representation in the Architecture of Guatemala." In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.11.

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This paper will argue that the connections that exist between architecture and political powers are located in representational functions of architecture. Representation is defined here as a culture-specific process of establishing the relationships between reality and the signs created to symbolize that reality. Architecture of Guatemala provides a unique material to study how representational constitution of symbolic places reflects an ideological struggle of two different cultures. To substantiate this point, I will expand on Tzvetan Todorov’s observations made in “The Conquest of America” and show how they could enhance our understanding of the symbolic function of architecture. The discussion of representational attributes and workings of architecture will be informed by a comparative reading of three cities in Guatemala: Mayan ruins in Tlkal, colonial city of Antigua, and indigenous Chichicastenango. My objective is to test the workings of this critical inquiry against the geography of power that these three cities represent.
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J. Kovacic, Zlatko. "Positioning of Maori Web Sites in the Space Generated by the Key Concepts in Maori Culture." In 2001 Informing Science Conference. Informing Science Institute, 2001. http://dx.doi.org/10.28945/2353.

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We examine how accurately the belief system or cultural concepts of Maori, the indigenous people of New Zealand, is reconstructed in the virtual world of the Internet. Nine Maori web sites were searched using a list of 44 key concepts in Maori culture. We registered how many pages within a particular web site contain each of the key concepts. These numbers were set up in a data matrix for further statistical analysis. The Multidimensional Scaling method was used to construct a spatial representation of Maori web sites in the space generated by the key concepts in Maori culture. Using the correlation coefficients between derived dimensions and the key concepts we interpreted three dimensions as General Cultural, Intra-tribe Dynamics and Educational. The position of each Maori web site in this space has been located and described.
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Kataoka, Kuniyoshi. "Poetics through Body and Soul: A Plurimodal Approach." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.4-1.

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In this presentation, I will show that various multimodal resources—such as utterance, prosody, rhythm, schematic images, and bodily reactions—may integratively contribute to the holistic achievement of poeticity. By incorporating the ideas from “ethnopoetics” (Hymes 1981, 1996) and “gesture studies” (McNeill 1992, 2005), I will present a plurimodal analysis of naturally occurring interactions by highlighting the interplay among the verbal, nonverbal, and corporeal representations. With those observations, I confirm that poeticity is not a distinctive quality restricted to constructed poetry or “high” culture, but rather an endowment to any kind of natural discourse that is co-constructed by various semiotic resources. My claim specifically concerns a renewed interest in an ethnopoetic kata ‘form/ shape/ style/ model’ embraced as performative “habitus” among Japanese speakers (Kataoka 2012). Kata, in its broader sense, is stable as well as versatile, often serving as an organizational “template” for performance, which at opportune moments may change its shape and trajectory according to ongoing developments. In other words, preferred structures are not confined to an emergent management of performance, but should also incorporate culturally embedded practices with immediate (re)actions. In order to promote this claim, I explore a case in which mutually coordinated performance is extensively pursued for sharing sympathy and camaraderie. Such a kata-driven construction was typically observed in a highly involved, interactional interview about the Great East Japan Earthquake, in which both interviewer and interviewee were recursively oriented and attuned to the same rhythmic and organizational pattern consisting of an odd-number of kata. Based on these observations, I argue that indigenous principles of organizing discourse are as crucial as the mechanisms of conversational organization, with the higher-order, macro cultural preferences inevitably infiltrating into the micro management of spontaneous talk.
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Reitsma, Lizette, Jayne Wallace, and Paul Rodgers. "Exploring Respectful Design Directions for Indigenous Communities." In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.31.

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Muliadi, Muliadi. "Representation Multicultural Values of Text Poetry in the Study Hermeneutics." In 8th International Conference of Asian Association of Indigenous and Cultural Psychology (ICAAIP 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icaaip-17.2018.68.

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Rodil, Kasper, and Heike Winschiers-Theophilus. "Indigenous Storytelling in Namibia: Sketching Concepts for Digitization." In 2015 International Conference on Culture and Computing (Culture Computing). IEEE, 2015. http://dx.doi.org/10.1109/culture.and.computing.2015.42.

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Reitsma, Lizette, Andrew Smith, and Elise van den Hoven. "StoryBeads: Preserving Indigenous Knowledge through Tangible Interaction Design." In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.22.

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Smith, Andrew, Lizette Reitsma, Elise van den Hoven, Paula Kotze, and Louis Coetzee. "Towards Preserving Indigenous Oral Stories Using Tangible Objects." In 2011 Second International Conference on Culture and Computing (Culture Computing). IEEE, 2011. http://dx.doi.org/10.1109/culture-computing.2011.24.

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Fadli, M., D. Hasfera, and Arwendria Arwendria. "Film for Preserving Indigenous Knowledge Minangkabau Culture." In Proceedings of the 2nd International Conference on Local Wisdom, INCOLWIS 2019, August 29-30, 2019, Padang, West Sumatera, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.29-8-2019.2288974.

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Hu, Huaichin, Shunsuke Kudoh, Yoshihiro Sato, and Katsushi Ikeuchi. "The Study of Taiwanese Indigenous Dance with Labanotation and an Application." In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.21.

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Reports on the topic "Representations of Indigenous culture"

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Dolan, John P. Understanding Culture in the Role of Indigenous Armies. Fort Belvoir, VA: Defense Technical Information Center, March 2008. http://dx.doi.org/10.21236/ada478930.

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Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.

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The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.
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