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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Naumenko, Olga Nikolaevna, Valerii Terent'evich Galkin, and Tat'yana Vladimirovna Tkacheva. "Historical aspect of criminal law representations and the system of protection of rights of the indigenous peoples of the North in the territory of Yamal and Yugra." Юридические исследования, no. 4 (April 2021): 77–86. http://dx.doi.org/10.25136/2409-7136.2021.4.35554.
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The subject of this research is the traditional representations of the indigenous small-numbered peoples of the North that reflect the system of punishments and protection of their infringed rights when they commit a crime in a community living by the traditional culture. The article employs the following sources: codes of customary law created in Russia in the XIX century, as well as ethnographic data that include field materials collected by the authors in 2019 – 2020, and published sources that reflect the norms of customary law of the indigenous peoples of the North in the XIX – early XX centuries. The goal of this work consists in revealing the peculiarities of traditional views of the indigenous peoples of the North in the sphere of criminal law relations and protection of the infringed rights. The scientific novelty consists in two aspects: 1) consideration of the so-called “witchcraft component” in analyzing the norms of customary law; 2) use of the General System Theory of L. von Bertalanffy as methodology (synergetic approach). This approach is not usually used for cross-disciplinary historical and legal research; however, allows us understanding the mechanism of transformation of legal norms of the indigenous peoples of the North in the conditions of influence of Russian legislation. The point of bifurcation is the turning periods, when the content of legal views is being changed irrevocably, and the new version is accepted as traditional and consolidated in the customary law. In conclusion, the authors note that in the XIX – early XX centuries, the criminal law representations and mechanism of protection of rights in the traditional culture of the indigenous peoples of the North implied communication with the spirits and hope for their justice in punishing the criminals. Certain norms of the Russian legislation that are similar to representations of the indigenous peoples of the North, infiltrated into the traditional culture, adapting to the customs; but overall, the criminal legislation of the Russian Empire collided with the views of the aborigines, which entailed the creation of the codes of customary law that were implemented in the judicial practice.
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Rosenthal, Nicolas G., and Liza Black. "Introduction." American Indian Culture and Research Journal 42, no. 3 (July 1, 2018): 1–9. http://dx.doi.org/10.17953/aicrj.42.3.rosenthal-black.
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Together, the articles in this special issue of the American Indian Culture and Research Journal offer a discussion of how Indigenous peoples have represented themselves and their communities in different periods and contexts, as well as through various media. Ranging across anthropology, art history, cartography, film studies, history, and literature, the authors examine how Native people negotiate with prominent images and ideas that represented Indians in the dominant culture and society in the United States and the Americas. These essays go beyond the problems of cultural appropriation by non-Indians to probe the myriad ways Native Americans and Indigenous people have challenged, reinforced, shifted, and overturned those representations.
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Matthews, Amber, Gavin Bennett, Maneja Joian, and Jenna Brancatella. "Indigenous Young Adult Literature." Emerging Library & Information Perspectives 2, no. 1 (May 31, 2019): 165–79. http://dx.doi.org/10.5206/elip.v2i1.6198.
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Over the last decade Indigenous Young Adult (YA) literature has risen in popularity and demand in library programming and collections. Many works draw on the rich historical and cultural significance of narratives, oral history and storytelling in Indigenous communities. Their rise in prominence presents new opportunities for libraries to work with Indigenous authors and groups to share the importance of Indigenous histories and works in and through library spaces, collections and programming. However, in the context of popular culture including Indigenous YA literature, it is important to consider the identity and representation of Indigenous people, cultures and histories. The following annotated bibliography has been developed to guide libraries on the appropriate professional and cultural competencies to compliment this rising body of work and foster respect and recognition of Indigenous communities and works.
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Xausa, Chiara. "Climate Fiction and the Crisis of Imagination." Exchanges: The Interdisciplinary Research Journal 8, no. 2 (February 4, 2021): 99–119. http://dx.doi.org/10.31273/eirj.v8i2.555.
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This article analyses the representation of environmental crisis and climate crisis in Carpentaria (2006) and The Swan Book (2013) by Indigenous Australian writer Alexis Wright. Building upon the groundbreaking work of environmental humanities scholars such as Heise (2008), Clark (2015), Trexler (2015) and Ghosh (2016), who have emphasised the main challenges faced by authors of climate fiction, it considers the novels as an entry point to address the climate-related crisis of culture – while acknowledging the problematic aspects of reading Indigenous texts as antidotes to the 'great derangement’ – and the danger of a singular Anthropocene narrative that silences the ‘unevenly universal’ (Nixon, 2011) responsibilities and vulnerabilities to environmental harm. Exploring themes such as environmental racism, ecological imperialism, and the slow violence of climate change, it suggests that Alexis Wright’s novels are of utmost importance for global conversations about the Anthropocene and its literary representations, as they bring the unevenness of environmental and climate crisis to visibility.
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Luo, Jin Ge, and Fei Hu Chen. "Symbolic Representation of Indigenous Architectures in Meishan Region." Applied Mechanics and Materials 357-360 (August 2013): 168–71. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.168.
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The regional expression of architecture is a hot topic in the field of architectural research. The symbolic representation of architectures is the key technique of expression of regional architectures and indigenous culture. Based on a case study of Meishan Cultural Park, this paper discussed the features of symbolic representation and its function in the protection and transition of regional culture and architectures.
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Richard, Ratcliffe. "Bedouin Rights, Bedouin Representations: Dynamics of Representation in the Naqab Bedouin Advocacy Industry." Journal of Holy Land and Palestine Studies 15, no. 1 (May 2016): 97–124. http://dx.doi.org/10.3366/hlps.2016.0131.
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This article looks at the representations of Naqab Bedouin in Bedouin advocacy NGOs, and their relationship to changing dynamics of Palestinian and Israeli nationalism, and to wider dynamics of control and risk management. Much has been written on the folklorisation of Bedouin culture, and on representations of the Bedouin in development. The Bedouin have been important as a traditional Other for a modern Israel, and as the ‘Negev Bedouin’ a transitional society and object of development. These ideas have been refashioned by a new body of knowledge on the Naqab Bedouin created by NGO advocacy, highlighting different aspects of Bedouin marginalisation, placing them within different rights frameworks of variously framed ‘Palestinian’, ‘indigenous’, ‘minority’ or ‘civil’ rights. This article looks at the construction of the Bedouin as an object for advocacy by Bedouin NGOs for a wider audience, and particularly how these representations have presented challenges to the control regime around the Naqab Bedouin. The post-OIslo transformation has been resonant with evolving new forms of control and exploitation in contemporary capitalism that channel Bedouin claims within national and international norms and frameworks, and are guided by the modalities of risk management and considering the Bedouin as a risk. I argue that this evolving structure of risk-based governance is reformulating Israel/Palestine, and this is where the Naqab has relevance for the dynamics of the wider Middle East.
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Howard, Heather. "Politics of Culture in Urban Indigenous Community-Based Diabetes Programs." American Indian Culture and Research Journal 38, no. 1 (January 1, 2014): 49–72. http://dx.doi.org/10.17953/aicr.38.1.w275342u4w08838v.
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This article examines community-based approaches to the prevention and management of diabetes in the indigenous urban community of Toronto. A critical perspective of the concept of cultural capital in health promotion is provided to move beyond a functional representation of culture in addressing health inequalities and the production of health. Community-based programs are contextualized within the historical, cultural, and social relations of indigenous community-building, approaches to service delivery, and regional and national bureaucratization of indigenous resources.
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Gelders, Raf. "Genealogy of Colonial Discourse: Hindu Traditions and the Limits of European Representation." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 563–89. http://dx.doi.org/10.1017/s0010417509000231.
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In the aftermath of Edward Said's Orientalism (1978), European representations of Eastern cultures have returned to preoccupy the Western academy. Much of this work reiterates the point that nineteenth-century Orientalist scholarship was a corpus of knowledge that was implicated in and reinforced colonial state formation in India. The pivotal role of native informants in the production of colonial discourse and its subsequent use in servicing the material adjuncts of the colonial state notwithstanding, there has been some recognition in South Asian scholarship of the moot point that the colonial constructs themselves built upon an existing, precolonial European discourse on India and its indigenous culture. However, there is as yet little scholarly consensus or indeed literature on the core issues of how and when these edifices came to be formed, or the intellectual and cultural axes they drew from. This genealogy of colonial discourse is the subject of this essay. Its principal concerns are the formalization of a conceptual unit in the sixteenth and seventeenth centuries, called “Hinduism” today, and the larger reality of European culture and religion that shaped the contours of representation.
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Kahn, Jennifer G. "Holistic Houses and a Sense of Place." Museum Worlds 4, no. 1 (July 1, 2016): 181–95. http://dx.doi.org/10.3167/armw.2016.040114.
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ABSTRACTThis article discusses the process of refinding the initial location of the Bishop Museum’s hale pili (Hawaiian pole and thatch house) and an archaeological investigation of the site’s surface architecture, use of space, and subsurface activities. The study touches upon themes relevant to representations of culture and place in museum exhibits, analysis of existing museum collections to holistically interpret material culture, and the history of anthropological collecting. The hale pili represents a “hybrid” form, with elements of precontact Hawaiian folk housing and European concepts introduced in the postcontact period. This problematizes the notion of “traditional” when used in relation to indigenous cultures in settler societies and the practice of exhibiting unique examples of “authentic” housing in isolation. Such analyses increase our interpretive abilities for museum collections and exhibits in the long term, particularly in reunifying folk housing and other material culture with location, a sense of place, and locale.
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Hajibayova, Lala, and Wayne Buente. "Representation of indigenous cultures: considering the Hawaiian hula." Journal of Documentation 73, no. 6 (October 9, 2017): 1137–48. http://dx.doi.org/10.1108/jd-01-2017-0010.
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Purpose The purpose of this paper is to explore the representation of Kanaka Maoli (Hawaiian) Hula Dance in traditional systems of representation and organization. Design/methodology/approach This exploratory study analyzes the controlled and natural language vocabularies employed for the representation and organization of Hawaiian culture, in particular Hawaiian hula. The most widely accepted and used systems were examined: classification systems (Library of Congress Classification and Dewey Decimal Classification), subject heading systems (Library of Congress Subject Headings and authority files (Library of Congress and OCLC Authority Files), and citation indexing systems (Web of Science Social Sciences and Art and Humanities databases). Findings Analysis of various tools of representation and organization revealed biases and diasporization in depictions of Hawaiian culture. The study emphasizes the need to acknowledge the aesthetic perspective of indigenous people in their organization and presentation of their own cultural knowledge and advocates a decolonizing methodology to promote alternative information structures in indigenous communities. Originality/value This study contributes to the relatively limited scholarship on representation and organization for indigenous knowledge organization systems, in particular Hawaiian culture. Research suggests that access to Native Hawaiian cultural heritage will raise awareness among information professionals in Hawai’i to the beauty of Native Hawaiian epistemology.
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Torri, Maria Costanza, and Thora Martina Herrmann. "Spiritual Beliefs and Ecological Traditions in Indigenous Communities in India: Enhancing Community-Based Biodiversity Conservation." Nature and Culture 6, no. 2 (June 1, 2011): 168–91. http://dx.doi.org/10.3167/nc.2011.060204.
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From time immemorial, local and indigenous communities in India have developed traditions, representations, and beliefs about the forest and biodiversity. The cultural practices and beliefs of a community play a significant role in enhancing community-based initiatives, particularly in achieving sustainability in the long term. Nevertheless, too often conservation policies do not take into consideration the link between the culture of local communities and their environment. A comprehensive understanding of the relationship between cultural traditions and practices related to biodiversity and their current status and manifestations is crucial to the concept of effective and sustainable conservation policy. This article examines the traditional practices of the communities in the Sariska region (Rajasthan, India) as well as their beliefs and their values, underlining the special relationship that these tribal and indigenous communities maintain with the forest and their usefulness in community-based conservation. Some conclusive remarks on the importance of adapting conservation approaches to local cultural representations of the environment will be drawn.
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Nutti, Ylva Jannok, and Jrène Rahm. "Explorations of Shifting Forms of Numerical Representations and Cognitive Functions Grounded in and Emergent from Changing Collective Practices." Journal for Research in Mathematics Education 47, no. 3 (May 2016): 308–11. http://dx.doi.org/10.5951/jresematheduc.47.3.0308.
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In the book Cultural Development of Mathematical Ideas: Papua New Guinea Studies, Geoffery B. Saxe introduces the reader to the traditions of numerical representations of the Oksapmin people of Papua New Guinea. The book offers a rich story of a relational view of cognition and culture at the heart of an indigenous grounding of mathematics education and would be of interest to researchers, teachers, students, and practitioners in the field.
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Strang, Veronica. "Reclaiming culture: indigenous people and self-representation ? By Joy Hendry." Journal of the Royal Anthropological Institute 13, no. 2 (June 2007): 492–93. http://dx.doi.org/10.1111/j.1467-9655.2007.00439_15.x.
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Williamson, Christina. "Scientific Racism on Display: Representations of Indigenous Cultures and Societies at the Turn of the 20th Century." Constellations 2, no. 2 (June 7, 2011): 90–107. http://dx.doi.org/10.29173/cons10497.
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Through the analysis of photographs and newspapers, I analyze specific representations of indigenous people and cultures in the public arena, such as in museums and World’s Fairs. Using and modifying Edward Said’s model of Orientalism, I argue that these representations reinforced problematic and damaging ideas about aboriginal people.
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Foxwell-Norton, Kerrie, Susan Forde, and Michael Meadows. "Land, Listening and Voice: Investigating Community and Media Representations of the Queensland Struggle for Land Rights and Equality." Media International Australia 149, no. 1 (November 2013): 150–61. http://dx.doi.org/10.1177/1329878x1314900116.
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For the most part, the story of the Australian Indigenous land rights struggle has been told by the Australian media – media that have attracted consistent criticism for their portrayal of Indigenous Australians. On the other hand, Australia boasts a vibrant and accomplished Indigenous media sector that has also told the land rights story from a different perspective, albeit to a much smaller audience. The authors are currently a part of a research team seeking to provide a critical analysis of historical and contemporary representations of the land rights movement and the broader struggle for indigenous rights and equality in Queensland. The project seeks to challenge the prevailing dialogue by focusing on the perspectives of people who have been (and still are) involved in the land rights movement. Prioritising and exploring such alternative perspectives will not only present the opportunity to reconsider the role of media representations, but will also enable an Indigenous ‘take’ on them to emerge. This article presents our approach and rationale, discussing the methodological possibilities and challenges of research with Indigenous communities, which ultimately seeks to redress media imbalance and injustice by a retelling that elevates Indigenous voices, stories and pictures.
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Golovneva, Elena Valentinovna, and Ivan Andreevich Golovnev. "THE VISUAL REPRESENTATIONS OF THE ETHNOCULTURAL COMMUNITIES OF THE NORTH IN THE DOCUMENTARIES (THE FILM OIL FIELD)." Yearbook of Finno-Ugric Studies 14, no. 1 (March 27, 2020): 115–23. http://dx.doi.org/10.35634/2224-9443-2020-14-1-115-123.
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The article investigates the one of types of contemporary visual sources in Anthropology - the ethnographic films about the indigenous peoples of the Russian North. The authors focus on the documentary film Oil Field (Oil Field; Ivan Golovnev 2012) that depicts a life of the family Piak in the Khanty-Mansi Autonomous Okrug-Yugra. Focusing on the daily life of a Khanty family, authors develop a narrative structure, in which the protagonist Vasilii Piak received an identity and began to command the viewers’ emotions. Particular attention is paid to the visual representation of the traditional forms of economy (reindeer herding) in Khanty and Nenets culture, including the indigenous people’s relation to nature in the North. Authors consider also the interaction between indigenous peoples and oil companies in the Khanty-Mansi Autonomous Okrug. The paper states that oil development has become the context of contemporary life among northern minorities. On the one hand, oil companies present an environmental and cultural threat to the indigenous inhabitants. On the other hand, they bring important elements of life to the North: fuel, food, roads, work, a system of benefits and other matters which have become part of the local northern reality. Thus, for many Khanty, oil companies are an important source of family income. This is perhaps one of the most difficult moments in situation of the relations of among contemporary northerners, who have already adapted to this tense but mutually advantageous proximity.
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Monica L. Butler. "“Guardians of the Indian Image”: Controlling Representations of Indigenous Cultures in Television." American Indian Quarterly 42, no. 1 (2018): 1. http://dx.doi.org/10.5250/amerindiquar.42.1.0001.
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Mato, Daniel. "THE TRANSNATIONAL MAKING OF REPRESENTATIONS OF GENDER, ETHNICITY AND CULTURE: INDIGENOUS PEOPLES' ORGANIZATIONS AT THE SMITHSONIAN INSTITUTION'S FESTIVAL." Cultural Studies 12, no. 2 (April 1998): 193–209. http://dx.doi.org/10.1080/095023898335537.
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Kim, Eun-Ji Amy. "Neo-colonialism in Our Schools: Representations of Indigenous Perspectives in Ontario Science Curricula." Articles / Les articles 50, no. 1 (April 12, 2016): 119–43. http://dx.doi.org/10.7202/1036109ar.
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Motivated by the striking under-representation of Indigenous students in the field of science and technology, the Ontario Ministry of Education has attempted to integrate Aboriginal perspectives into their official curricula in hopes of making a more culturally relevant curriculum for Indigenous students. Using hermeneutic content analysis (HCA), a mixed-method framework for analyzing content, this study examined how and to what extent Aboriginal content is represented in Ontario’s official science curriculum documents. Given that very little has been published in this specific area, this research sheds light on the current state of the representation of Aboriginal cultures in contemporary Canadian science curriculum.
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Carretero, Mario, and Miriam Kriger. "Historical representations and conflicts about indigenous people as national identities." Culture & Psychology 17, no. 2 (June 2011): 177–95. http://dx.doi.org/10.1177/1354067x11398311.
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Stenning, Jane. "Book Review: Representations of Indigenous Australians in the Mainstream News Media." Media International Australia 145, no. 1 (November 2012): 163–64. http://dx.doi.org/10.1177/1329878x1214500124.
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Allen, Jean M., and Toni Bruce. "Constructing the Other: News media representations of a predominantly ‘brown’ community in New Zealand." Pacific Journalism Review 23, no. 1 (July 21, 2017): 225. http://dx.doi.org/10.24135/pjr.v23i1.33.
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Research worldwide finds that indigenous, non-white, immigrant and other marginalised communities are subjected to media coverage that negatively and narrowly stereotypes them in comparison to dominant racial groups. In this article, we explore media representations of a predominantly Pacific and lower socio-economic community in New Zealand. The results contribute to the literature regarding media coverage of minority communities through an analysis of 388 news articles, drawing on Freire’s (1996/1970) theory of antidialogical action to consider how power is used to marginalise the predominantly Pacific community of South Auckland. The results demonstrate that South Aucklanders are subjected to stereotypes and negative labelling that reinforce their marginalisation and exclusion from mainstream New Zealand culture.
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Soikkeli, Anu. "Some trends incorporating Sáminess into modern Nordic architecture." International Journal of Cultural Property 28, no. 1 (February 2021): 137–58. http://dx.doi.org/10.1017/s0940739121000126.
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AbstractPerhaps the most difficult assignments in architecture are those requiring that tradition be brought into the design. This wish might be included in the assignment by the client or it may be a goal set by the designers themselves. This article takes up the topic of cultural borrowings as well as the relationship between the designer and the features of the local culture – specifically, the Sámi lavvu theme. In this article, some attempts will be presented to make Sámi culture visible in architecture at different times. Architecture follows the same kinds of stereotypical representations that are now criticized in museums when presenting Indigenous peoples. The Sámi are often presented in national museums as a separate theme, and, in architecture, certain themes are highlighted as “Sámi” features. Architecture has remained a discipline that celebrates the mixing of elements and motifs, while many art practices are tightening the boundaries around cultural license. However, this article does not focus on cultural appropriation in architecture or on the imbalance of power in planning; rather, it presents a contribution of how architects have interpreted the lavvu theme in their design between the 1940s and the 1990s. It also highlights the process of change that has taken place over a few decades; strengthening respect for Indigenous cultures and criticizing cultural exploitation have also had an influence on planning.
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Kallioniemi, Noora, and Niina Siivikko. "Anteeksipyyntöjä ja uudelleenkehystämistä." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 33, no. 2 (August 16, 2020): 42–60. http://dx.doi.org/10.23994/lk.97384.
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Tarkastelemme artikkelissamme 2010-luvun keskustelun kautta reflektoiden suomalaisen saamelaiskuvan historiallista rakentumista kuvallisessa ja audiovisuaalisessa kulttuurissa. Käsittelemme Märät säpikkäät -sarjan avulla tapoja, joilla saamelaisyhteisö on reagoinut kuvaston käyttöön, ja pohdimme sitä, kuinka valta, vastuu ja mahdollisuudet alkuperäiskansojen kulttuuriomaisuuden käyttöön jakautuvat. Pohdimme myös, miksi Valkoisen peuran (1952) kaltaisen taiteellisesti kunnian-himoisen elokuvan kolonialisoiva kuvasto koetaan suomalaisluennassa vähemmän todelliseksi tai toiseuttavaksi kuin Hymyhuulten kaltaisten komediasarjojen kuvasto.Apologising and reframing: Discourses on Sámi representations in Finnish audiovisual culture in the 2010sIn this article, we reflect on the historical construction of Sámi imagery in Finnish pictorial and audiovisual culture through the public discussion of the 2010s. Examining the Sámi TV series Märät säpikkäät, we discuss how the Sámi community has responded to the use of this imagery and consider how power, responsibility and opportunities are distributed in the use of indigenous cultural properties. We also discuss the different attitudes towards colonializing imageries of comedy and artistic film. Are the othering representations of artistically ambitious films, such as Valkoinen peura (The White Reindeer, Finland 1952), seen as less real or less othering than those of comedy series, such as Hymyhuulet?
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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta." Africa 88, no. 2 (May 2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.
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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which missionaries understood women's work in the Yorùbá context, their representations of the practice, their attempts to halt female labour and their often unsuccessful efforts to extricate their congregations and their own families from these local practices. It argues that European Christian principles not only coloured missionary perceptions of women's labour, but influenced their opinions of the entire Yorùbá matrimonial arrangement.
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Louis, Renee Pualani. "Indigenous Hawaiian Cartographer: In Search Of Common Ground." Cartographic Perspectives, no. 48 (June 1, 2004): 7–23. http://dx.doi.org/10.14714/cp48.456.
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Maps, and the ability to spatially organize the place we live, are basic necessities of human survival and may very well be “one of the oldest forms of human communication”. Whether they are derived from scientific or mythological impetus, maps do the same thing – they tell stories of the relationships between people and their places of importance. Every map is a blending of experience, theoretical concepts, and technical craftsmanship; “constructions of reality”; representations of the environment as seen by the societies that create them. The way people experience their environment and express their relationship with it is directly linked to their epistemology, which in turn indicates how knowledge is processed and used. Indigenous and Western science share many similar characteristics, yet are distinctly different in ways that affect how geographical information is communicated. Hawaiian cartography is an “incorporating culture” that privileges processes such as mo‘olelo (stories), oli (chant), ‘ölelo no‘eau (proverbs), hula (dance), mele (song) and mo‘o kü ‘auhau (genealogy). This article describes and defines Hawaiian cartography, identifies the internal struggles an academic Indigenous Hawaiian cartographer shares with other Indigenous scholars attempting to negotiate different epistemologies, and presents three autoethnographic Hawaiian cartographic projects that are necessary steps in resolving the differences between Western and Indigenous epistemologies.
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Maile, David Uahikeaikalei‘ohu. "Going Native." Cultural Studies ↔ Critical Methodologies 17, no. 1 (July 25, 2016): 60–66. http://dx.doi.org/10.1177/1532708616640562.
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In South Park’s “Going Native,” the white character Butters becomes inexplicably angry only to uncover that his family contends the anger is “biologically” caused by their “ancestral” belonging to Hawai‘i. He then travels to Kaua‘i to resolve this anger by connecting with his “native” home. To parody the materiality of white settlers playing and going native, Butters is represented as “native Hawaiian.” This parody functions as a satire to ridicule and criticize settler colonialism in Hawai‘i. Yet, it does so by distorting, dismembering, and erasing Hawaiian Indigeneity. By deploying an Indigenous-centered approach to critical theory, I analyze South Park’s “Going Native” as a popular culture satire to make three arguments. First, “Going Native” produces Indigeneity in racialized, gendered, and sexualized (mis)representations. The representations of “native Hawaiians” recapitulate marginalizing misrepresentations of Native Hawaiians, which inverts the parody. Second, as the parody breaks down, “native Hawaiians” reify settler colonialism. South Park’s satire fails and becomes haunted by specters of settlement that call into question its critique. When the “native Hawaiians” eventually liberate themselves from encroaching tourists and U.S. military forces, an impasse emerges. Rather than signifying Native Hawaiians with agency, only “native Hawaiians” demonstrate the possibilities of self-determination, sovereignty, and decolonization, which exempt white settlers from enacting colonization and produce a discursive impossibility for Native Hawaiians. Third, I suggest cultural studies reimagine its scholarship to exercise an alliance politics that interrupts knowledge produced by popular culture satire attempting critiques of settler colonialism that simultaneously naturalize the dispossession and elimination of Indigenous peoples.
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Tiveron, Juliana Dal Ponte, and José Francisco Miguel Henriques Bairrão. "Veinkupri Hã: o ensino Kaingang / Veinkupri Hã: the Kaingang learning." Cadernos CIMEAC 7, no. 1 (July 11, 2017): 212. http://dx.doi.org/10.18554/cimeac.v7i1.2217.
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A atual política escolar indígena, norteada pelo modelo da educação diferenciada, garante o ensino da cultura indígena na escola, sobretudo o ensino da língua nativa. Contudo, este modelo tem reduzido algumas vezes, a alfabetização na língua indígena como sendo o equivalente ao ensino da cultura indígena. Embora não siga o modelo de educação diferenciada, já que seus membros não estão filiados à escola indígena do Território Indígena (T.I.) Vanuíre (pertencente ao município de Arco-Íris no estado de São Paulo), o Grupo de Cultura Kaingang tem respondido a esses desafios através do agir dos Veinkupri Hã ou espíritos dos mortos bons (guerreiros guardiões da cultura Kaingang). Para investigar como esse ensino tem sido retomado pelos membros do Grupo de Cultura Kaingang do T.I. Vanuíre, assim como o que ele elege manter e o que elege mudar da tradição, utilizou-se o método psicanalítico agregando-lhe procedimentos etnográficos (escuta participante). O ensino pautado pelos Veinkupri Hã contempla a totalidade do corpo e, por isso, não prioriza a esfera cognitiva ou representacional em voga na Educação. Antes, visa o preparo e fortalecimento do corpo da criança para que ela consiga agir conforme os espíritos dos mortos bons, buscando a consolidação de uma alma indígena atuante. A criança aprende a respeitar e a se comunicar com os Veinkupri Hã por meio da expressão em si mesma de um espírito guerreiro. Embora tradicionalmente os Kaingang evitassem os mortos, o Grupo de Cultura Kaingang mantém a comunicação com eles para combater as subjugações históricas e contemporâneas que os destinam a não ser quem são. Deste modo, evidencia-se a impossibilidade de desvincular o ensino cultural do ensino espiritual indígena. O Grupo de Cultura Kaingang provoca a sociedade brasileira a repensar suas políticas públicas versadas à Educação. Na busca por uma educação intercultural não há como deixar de fora o âmbito espiritual dos povos indígenas.Palavras-chave: Educação diferenciada; Povos indígenas; Etnopsicologia. ABSTRACT: The current indigenous school policy, guided by the model of differentiated learning, guarantees the teaching of indigenous culture in school, especially the teaching of the native language. However, this model has sometimes reduced literacy of indigenous culture in the indigenous language learning. Although it does not follow the model of differentiated learning, since its members are not affiliated to the indigenous school of the Indigenous Territory (Território Indígena, TI) Vanuíre (belonging to the city of Arco-Íris in the state of São Paulo, Brasil), the Kaingang Culture Group has responded to these challenges through the action of the Veinkupri Hã, spirits of honorable deceased Kaingang (guardian warriors of the Kaingang culture).To investigate, as this teaching has been taken up by members of the Kaingang Culture Group of TI Vanuíre, as well as what it elects to maintain and what it chooses to change from tradition, the psychoanalytic method was used by adding ethnographic procedures (participant listening). In order to investigate how this teaching has been taken up, by members of the Kaingang Culture Group of TI Vanuíre, as well what it chooses to maintain and what it chooses to change from the tradition, the psychoanalytic method with ethnographic tools has been applied (participant listening). The teaching guided by the Veinkupri Hã includes the totality of the body and, therefore, does not prioritize the cognitive or representational sphere. Its purpose is to strengthen the child’s body so that it acts according to the honorable deceased Kaingang, seeking the consolidation of an active indigenous soul. The child learns to respect and communicate with the Veinkupri Hã through the manifestation of a warrior spirit. Although the Kaingang people have traditionally avoided the dead, the Kaingang Culture Group maintains communication with them to counter the historical and contemporary subjugations that aim them to not be who they are. Thus, it is evident that it is impossible to disassociate cultural teaching from indigenous spiritual teaching. The Kaingang Culture Group encourages Brazilian society to rethink its public policies to education. In the search for an intercultural education there is no way to leave out the spiritual scope of the indigenous peoples.Keywords: Differentiated learning; Indigenous peoples; Ethnopsychology.
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Van Bockhaven, Vicky. "Leopard-men of the Congo in literature and popular imagination." Tydskrif vir Letterkunde 46, no. 1 (November 8, 2017): 79–94. http://dx.doi.org/10.17159/2309-9070/tvl.v.46i1.3465.
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The Anyoto leopard-men, a society from eastern Congo, operated between approximately 1890 and 1935. Until now the history of the leopard-men has inspired representations of Central Africa as a barbaric and disorderly place, and the idea that a secret association of men attacked innocent people and ate their limbs remains dominant in western culture. Since the early 20th century this image has been rather faithfully perpetuated in colonial ethnography and official reports and in popular representations of Africa. The Anyoto costumes in the collection of the Royal Museum for Central Africa have in particular inspired leopard-men iconography in western sources until today. There are certain striking similarities between western fictional literature on the Anyoto society and the factual sources, such as eyewitness reports from colonists and missionaries. Both share the historically rooted and culturally-specific representation of people from outside their own areas. In Europe there has been a long tradition of representing heathens and non-Europeans as being half man, half beast and behaving like animals, including eating their own species. Such cultural predispositions have stood in the way of understanding the real purposes of this society. Anyoto men’s activities were a way of maintaining local power relations, performing indigenous justice in secret and circumventing colonial government control.
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Cordes, Ashley, and Leilani Sabzalian. "The Urgent Need for Anticolonial Media Literacy." International Journal of Multicultural Education 22, no. 2 (August 31, 2020): 182. http://dx.doi.org/10.18251/ijme.v22i2.2443.
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In this article, we advocate for anticolonial media literacy as an important complement to critical race media literacy. Given the pervasive misrepresentation of Indigenous peoples in media, teachers must explicitly learn to challenge colonizing and dehumanizing representations of Indigenous life and help their students to do the same. By outlining several Native studies theories, we forward anticolonial media literacy to help teachers detect and interrupt colonial logics. After modeling anticolonial medial literacy in practice, we draw from Nambé Pueblo scholar Debbie Reese’s framework of “critical Indigenous literacies” to support teachers in including and creating respectful alternatives.
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Däwes, Birgit. "“The People Shall Continue”: Native American Museums as Archives of Futurity." Anglia 138, no. 3 (September 15, 2020): 494–518. http://dx.doi.org/10.1515/ang-2020-0040.
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AbstractIn the Western cultural archive from James Fenimore Cooper’s ‘noble savages’ to Gore Verbinsky’s 2013 reincarnation of The Lone Ranger, Indigenous American cultures have, for the longest time, been relegated to the past and framed in representations that either displace them into nostalgic folklore or declare them conveniently vanished. While non-Native cultural products such as literary texts, photographs, and paintings, as well as museum exhibitions have coded Indigenous identities as static opposites to modernity, and thus deprived them of a future in Western culture, contemporary Indigenous writers, artists, and curators use these same cultural channels to contest the semiotics of absence, to assert cultural sovereignty, and to empower alternative modes of knowledge. This article considers tribal museums as interventional archives of knowing – in Derrida’s sense of both “assigning residence or of entrusting so as to put into reserve” and of “consigning through gathering together signs” (1995/1996: 3; original emphasis). With examples from a Pueblo cultural context, including an exhibition at Disneyworld, Florida; the Sky City Cultural Center and Haak’u Museum in Acoma, New Mexico; as well as the Indian Pueblo Cultural Center in Albuquerque, New Mexico, I trace the ways in which Native American museums strategically undermine what Mark Rifkin has termed “settler time” (2017: 9) and claim instead presence, sovereignty, inclusion, modernity, and futurity. In their specific outlines, these exhibits serve simultaneously as archives of Pueblo cultural heritage and as construction sites of temporality itself.1
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Mang-Benza, Carelle, Jamie Baxter, and Romayne Smith Fullerton. "New Discourses on Energy Transition as an Opportunity for Reconciliation? Analyzing Indigenous and Non-Indigenous Communications in Media and Policy Documents." International Indigenous Policy Journal 12, no. 2 (April 30, 2021): 1–27. http://dx.doi.org/10.18584/iipj.2021.12.2.8641.
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This article examines energy issues articulated by Indigenous and non-Indigenous people in Canada and analyzes the energy transition as a locus of reconciliation therein. Using content and discourse analysis of policy documents, white papers, and news media articles, we draw attention to reconciliation and energy discourses before and after 2015, the year that marked the release of the Truth and Reconciliation Commission of Canada (TRC) report and the Paris Agreement on climate change. We find a three-fold expansion of those discourses, which encompass issues of inclusion and exclusion, dependency, and autonomy, as well as colonial representations of Indigenous people, after 2015. We also find that non-Indigenous voices are more prominent in those conversations. We suggest that the prospects of mutual benefits could turn the energy transition into an opportunity to bring together Indigenous and non-Indigenous people in Canada.
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ELUYEFA, DENNIS OLADEHINDE. "Mis/Representation of Culture in two Hampshire Churches." Theatre Research International 38, no. 3 (August 29, 2013): 214–28. http://dx.doi.org/10.1017/s030788331300031x.
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This paper is about my experience in the ‘Church of Hampshire’ and the ‘Cosmopolitan Church of Hampshire’ (anonymous names) in Hampshire, England, where I wanted to play the dùndún and gángan (see Fig. 1), the two Yorùbá talking drums. For this I shall be adopting the stance of a reflective practitioner. I have played the dùndún in churches in Nigeria and Hungary. It was this experience that encouraged me to attempt to introduce it to the two churches, hoping that they would welcome new possibilities. This paper will analyse how such expectations were unfulfilled. The extracts in italics are taken from my personal journal. The names of the people in this paper are anonymized. I will start by thoroughly describing the position of music within the Yorùbá culture, and the nature of indigenous Yorùbá spiritual practice.
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Turner, Graeme. "Dealing with diversity: Australian television, homogeneity and indigeneity." Media International Australia 174, no. 1 (August 18, 2019): 20–28. http://dx.doi.org/10.1177/1329878x19869481.
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This article focuses on how the Australian television industry deals with diversity: the extent to which the cultural diversity of Australian society has been reflected in the representations on our screens and in the provision of opportunity within the industry itself. While this has historically been approached by assessing the evidence of inclusiveness in the representations on screen, it is important to be reminded of the role played by the structure of Australia’s media: especially in television, we have a highly concentrated commercial system which still addresses the traditional conception of a mass media audience in ways that almost inevitably tend towards the reproduction of an image of cultural homogeneity. Research into one of the most important interventions into both the established patterns of representation and the make-up of the local production industry – the National Indigenous Television Network (NITV) – is discussed as a means of highlighting the difficulties faced by such interventions and those committed to ‘turning off the whitewash channel on Australian television’.
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Ferrigno, Stephen, Samuel J. Cheyette, Steven T. Piantadosi, and Jessica F. Cantlon. "Recursive sequence generation in monkeys, children, U.S. adults, and native Amazonians." Science Advances 6, no. 26 (June 2020): eaaz1002. http://dx.doi.org/10.1126/sciadv.aaz1002.
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The question of what computational capacities, if any, differ between humans and nonhuman animals has been at the core of foundational debates in cognitive psychology, anthropology, linguistics, and animal behavior. The capacity to form nested hierarchical representations is hypothesized to be essential to uniquely human thought, but its origins in evolution, development, and culture are controversial. We used a nonlinguistic sequence generation task to test whether subjects generalize sequential groupings of items to a center-embedded, recursive structure. Children (3 to 5 years old), U.S. adults, and adults from a Bolivian indigenous group spontaneously induced recursive structures from ambiguous training data. In contrast, monkeys did so only with additional exposure. We quantify these patterns using a Bayesian mixture model over logically possible strategies. Our results show that recursive hierarchical strategies are robust in human thought, both early in development and across cultures, but the capacity itself is not unique to humans.
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Gutiérrez Chong, Natividad. "Forging Common Origin in the Making of the Mexican Nation." Genealogy 4, no. 3 (July 20, 2020): 77. http://dx.doi.org/10.3390/genealogy4030077.
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The Mexican nation was built by the state. This construction involved the formulation and dissemination of a national identity to forge a community that shares common culture and social cohesion. The focus of the article is to analyze the myth of the origin of the nation, mestizaje, as this is a long-lasting formula of national integration. After more than a century of mestizaje, real or fictitious, Indigenous and Afro-descendant peoples have begun to question the capability of this common origin since it invalidates the origins of many other ethnic communities, especially in the current phase of the nation state, which refers to the recognition of cultural diversity. The myth is propagated by official means and is highly perceived by society, due to its high symbolic content that is well reflected in popular pictorial representations. The final part of the article will refer to the mestizo myth in the imagination of some Indigenous intellectuals and students, who hold their own ethnic myths of foundation or origin.
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Te Ava, Aue, and Angela Page. "How the Tivaevae Model can be Used as an Indigenous Methodology in Cook Islands Education Settings." Australian Journal of Indigenous Education 49, no. 1 (September 18, 2018): 70–76. http://dx.doi.org/10.1017/jie.2018.9.
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This paper explores an Indigenous research methodology, the tivaevae model, and its application within the Cook Islands education system. The article will argue that the cultural values embedded within its framework allow for the successful implementation of this Indigenous methodology. The model draws from tivaevae, or artistic quilting, and is both an applique process and a product of the Cook Islands. It is unique to the Cook Islands and plays an important part in the lives of Cook Islanders. The tivaevae model will be explained in detail, describing how patchwork creative pieces come together to create a story and can be used as a metaphor of the past, present and future integration of social, historical, spiritual, religious, economic and political representations of Cook Island culture. Further, the paper will then make links with the model to teaching and learning, by exploring secondary schools’ health and physical education policy and practices. Finally, the efficacy of the model in this context and its research implications will then be discussed.
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Brew, Faustina, and Ebenezer Henry Brew-Riverson. "Europeanization of Ghanaian Names and Their Representations in Drama." Journal of English Language and Literature 10, no. 1 (August 31, 2018): 966–74. http://dx.doi.org/10.17722/jell.v10i1.381.
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In Ghanaian culture a name could tell the story of when a person is born, how the person is born or some special event at the time of their birth. However, difficulties in pronunciation, as well as misinterpretation of local names by the then colonial masters resulted in alterations of many local names to the convenience of the British and Portuguese, resulting in evolution of some local names over the years to new pronunciations and spellings. During colonial dominance and immediate post-colonial period, some renowned Ghanaian playwrights used names that reflect this confusion and consequently imbedded in their characters, traits that depicted such misrepresentations as well as the specific roles the playwright assigned them. This paper reflects on the character names in relation to the settings in selected Ghanaian plays and how these characters reveal Ghanaian naming philosophies in the ways these characters play their roles. The focus is on, but not limited to, playwrights such as Kobina Sekyi, Ama Ata Aidoo, J.C. deGraft and F.K. Fiawoo who seem to be enduring points of reference particularly when one appreciates the reasoning that informs how they craft their characters, courtesy the curiously noteworthy names they drape them in. The discussion is preceded by deliberations on the indigenous naming, names and their significance furthering on the colonial influence and attempts to Europeanize.
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Barkai, Ran. "The Elephant in the Handaxe: Lower Palaeolithic Ontologies and Representations." Cambridge Archaeological Journal 31, no. 2 (February 5, 2021): 349–61. http://dx.doi.org/10.1017/s0959774320000360.
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Indigenous hunter-gatherers view the world differently than do WEIRD (Western, Educated, Industrialized, Rich and Democratic) societies. They depend—as in prehistoric times—on intimate relationships with elements such as animals, plants and stones for their successful adaptation and prosperity. The desire to maintain the perceived world-order and ensure the continued availability of whatever is necessary for human existence and well-being thus compelled equal efforts to please these other-than-human counterparts. Relationships of consumption and appreciation characterized human nature as early as the Lower Palaeolithic; the archaeological record reflects such ontological and cosmological conceptions to some extent. Central to my argument are elephants and handaxes, the two pre-eminent Lower Palaeolithic hallmarks of the Old World. I argue that proboscideans had a dual dietary and cosmological significance for early humans during Lower Paleolithic times. The persistent production and use of the ultimate megaherbivore processing tool, the handaxe, coupled with the conspicuous presence of handaxes made of elephant bones, serve as silent testimony for the elephant–handaxe ontological nexus. I will suggest that material culture is a product of people's relationships with the world. Early humans thus tailored their tool kits to the consumption and appreciation of specific animal taxa: in our case, the elephant in the handaxe.
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Nugroho, Anjar. "INDIGENOUS ISLAM AND POLITICS: THE AUTHENTICITY OF ISLAMIC GOVERNMENT OF YOGYAKARTA PALACE." Humanities & Social Sciences Reviews 7, no. 4 (October 13, 2019): 1372–77. http://dx.doi.org/10.18510/hssr.2019.74191.
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Purpose: This article attempts to examine the point of the meeting by taking the case of Yogyakarta Palace as a point of discussion.
Methodology: From the discussion about the process and the meaning of Islamization of Javanese culture and the indigenization of Islam, it can be seen that the core concept in the politics of Yogyakarta Palace, as a representation of Javanese Islamic politics, is Islam, because the Palace is a manifestation as well as a representative and subordinate of the divine power.
Result: The use of the title of “Senopati ing Alaga Abdurrahman Sayyidin Panatagama Khalifatullah” by sultans in Yogyakarta is not without meaning. This title shows and proves the above assumptions. In the perspective of state politics, Yogyakarta does not separate between state and religion, between din (religion) and dawlah (state). The indigenization of Islam in the context of the Yogyakarta tradition has reached the harmonization of Islamic normatively and the historicity of human culture.
Applications: This research can be used for universities, teachers, and students.
Novelty/Originality: The meeting of two cultures often leads to two choices, elimination or acculturation. This also applied to the meeting between Islam and Javanese culture. One aspect that experienced a long process in the Islamization of Java was related to political and power issues.