Articles de revues : « Indigenous men – identity »

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Restoule, Jean-Paul. « Education as Healing : How Urban Aboriginal Men Described Post-Secondary Schooling as Decolonising ». Australian Journal of Indigenous Education 34 (2005) : 123–31. http://dx.doi.org/10.1017/s132601110000404x.

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AbstractThis paper relates findings from learning circles held in Toronto, Ontario, Canada, with urban Aboriginal men. The purpose of the circles was to determine how an Aboriginal cultural identity is formed in urban spaces. Education settings were mentioned by the research participants as a significant contribution to their cultural identity development. Participants described elementary and secondary school experiences as lacking in Aboriginal inclusion at best or as racist. In contrast to these earlier experiences, participants described their post-secondary education as enabling them to work on healing or decolonising themselves. Specific strategies for universities to contribute to individual decolonising journeys are mentioned. A university that contributes to decolonising and healing must provide space for Aboriginal students where they feel culturally safe. The students must have access to cultural knowledge and its keepers, such as elders. Their teachers must offer Indigenous course content and demonstrate respect and love for their students. Courses must be seen to be relevant to Indigenous people in their decolonising process and use teaching styles that include humour and engender a spirit of community in the classroom. In particular, Indigenous language courses are important to Aboriginal students.

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Bevans, Stephen. « Pachamama Christianity : The Pan-Amazonian Synod and Indigenous Religious Identity ». International Bulletin of Mission Research 48, n^o 2 (avril 2024) : 239–47. http://dx.doi.org/10.1177/23969393231214480.

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In the early hours of the morning of October 21, 2019, two right-wing Catholic men broke into the church of Santa Maria in Traspontina, Rome. They stole four carved wooden statues of a naked pregnant woman that had been on display and used in a papal ceremony during the Pan-Amazonian Synod that was nearing its conclusion and threw them into the Tiber River. What was the meaning of these statues and the ceremony in the presence of the pope in which they appeared? Was this an example of syncretism, of dual religious belonging, or an exercise in what Pope Francis called “daring prudence” in terms of inculturation of the gospel? This article, the 2022 Louis J. Luzbetak Lecture at Catholic Theological Union, takes the incident of the theft of the statues and the controversy that followed as an opportunity to propose a more creative and bolder approach to the relationship between mission and culture.

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Hamley, Logan, et Jade Le Grice. « He kākano ahau – identity, Indigeneity and wellbeing for young Māori (Indigenous) men in Aotearoa/New Zealand ». Feminism & ; Psychology 31, n^o 1 (février 2021) : 62–80. http://dx.doi.org/10.1177/0959353520973568.

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This article examines how dominant Eurocentric approaches to mental health are unable to address the diverse needs of young Māori men in Aotearoa/New Zealand. Drawing on current health inequities facing Māori and young Māori men in particular, this commentary explores how colonisation has impacted young Māori men in negative ways. Through shaping current health structures in Aotearoa/New Zealand, dominant Eurocentric approaches foreground individualised conceptualisations of Māori ill-health, and then apply predominantly Western therapies to resolve this. These approaches are ill-equipped to address the intergenerational and structural issues which are at the root of mental health disparities for young Māori men. This article adds to a growing body of Indigenous psychology literature that speaks to the inadequacies within (mental) health systems for addressing the ongoing challenges that Māori experience due to colonisation. It further highlights how the intersections among ethnicity/race, class, age and masculinity for Māori men are shaped by colonial discourses. These inadequacies reflect a broader issue of the constraints placed on Māori self-determination by the colonial systems of power in Aotearoa/New Zealand. The article closes by proposing some alternative approaches to supporting Māori wellbeing that centre the needs and aspirations of Māori.

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Dulfano, Isabel. « Knowing the other/other ways of knowing : Indigenous feminism, testimonial, and anti-globalization street discourse ». Arts and Humanities in Higher Education 16, n^o 1 (24 juillet 2016) : 82–96. http://dx.doi.org/10.1177/1474022216633883.

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In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the voices from the global street movement, “other” epistemologies (identified hereafter), postcolonial theory, and contemporary Indigenous feminist theorization.

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Salguero-Velázque, María Alejandra, et Dania Isabella Tabares Castañeda. « It’s difficult to be a man, but it’s even more difficult to be an indigenous man : in/EXISTING masculine identities ». La Manzana de la Discordia 13, n^o 1 (26 juillet 2018) : 89. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v13i1.6735.

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This article deals with the complex processes of identity construction in indigenous men. By incorporating the concept of "In/EXISTING identities" it seeks to account for a process that takes place in a contradictory manner. The prefix “in” intends to indicate both the existence and nonexistence of indigenous masculine identities that often "disappear" as in the case of the forced disappearance of the Azyotzinapa students in 2014. International law links the marginalization of indigenous peoples in the Americas to the lack of recognition of their rights, undermined by Western ethnocentric principles based on a notion of "white, blond, strong, successful manhood”. A feminist approach, calling for the fight against hierarchies and inequalities, and the giving of voice to "minorities" is incorporated, along with a concept of justice as a principle that requires equal opportunities for everyone regardless of sex, race, or ethnic group. Social inequalities are examined as historical and social constructions. Being a man is learned, and re-learned through complex socialization processes that in the case of indigenous identities require identifying Western constructs. Indigenous men experience such processes under conditions of economic, political, and sociocultural inequality, reaffirming their generic ethnicity in subaltern conditions. Some struggle to re-signify; others die trying.

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Nash, June. « The Reassertion of Indigenous Identity : Mayan Responses to State Intervention in Chiapas ». Latin American Research Review 30, n^o 3 (1995) : 7–41. http://dx.doi.org/10.1017/s0023879100017520.

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In the early hours of 1994, a few hundred men and women of the Ejército Zapatista Liberación Nacional (EZLN) blocked the Pan American Highway between Tuxtla Gutiérrez, the state capital of Chiapas, and San Cristóbal de las Casas and the road to Ocosingo, declaring war on Mexico's ruling Partido Revolucionario Institucional (PRI). This move signaled to the world that indigenous populations intended to make themselves heard at home and abroad as Mexico restructures its economy according to the neoliberal model promoted by President Carlos Salinas de Gortari. The rebels captured and briefly held the municipal buildings in San Cristóbal, Altamirano, Las Margaritas, and Ocosingo. Speaking for the rebels, Subcomandante Marcos declared that their war was “a final but justified measure”: “We have nothing, absolutely nothing. Not a decent roof, nor work, nor land, nor health care, nor education.”

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Błoch, Agata. « The “Miserable Vassals” of the Empire : The Androgynous Codes of Behaviour of Black and Indigenous Peoples in Late Colonial Brazil (1775–1808) ». Journal of History 57, n^o 3 (1 décembre 2022) : 420–57. http://dx.doi.org/10.3138/jh-57-3-2022-0070.

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This article combines linguistic coding with the category of androgyny to determine the discursive patterns that Indigenous and Black individuals used in their negotiations with colonial authority between 1755 and 1808 in Brazil. The author confronted the language of identity with codes of behaviour to better understand how Black and Indigenous subjects perceived freedom, social condition, slavery, and colonial power. To “measure” androgyny, the focus was on the intersection of gender (women/men), social status (freed/enslaved), and “race”/ethnic group (Black/Indigenous). Next, the author examined the extent to which culturally expected feminine and masculine attributes were reflected in an individual’s self-description. Finally, the author discussed who the “miserable vassals” were and what their functional aspects of androgynous codes of behaviour were.

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Ganjtalab Shad, Parvaneh. « Indigenous Identity through Hybridity and Humor : A Postcolonial Reading of Robert Merritt’s The Cake Man ». International Journal of Applied Linguistics and English Literature 7, n^o 7 (1 décembre 2018) : 9. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.7p.9.

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The major thrust in this research has been in the area of postcolonial studies. As one their primary missions, post-colonial works of art relate stories as seen by the oppressed and the colonized. Beginning with Edward Said’s Orientalism, postcolonial figures as diverse as Franz Fanon, Gayatri Spivak, and Homi Bhabha emerged and each targeted an aspect of postcolonial conditions. The present article was undertaken to trace postcolonial elements of “colonial negotiations,” and “hybridity” in an Aboriginal play by Robert Merritt entitled The Cake Man. The central argument of this article is that in its anticolonial stance, this play discusses issues of Aboriginal race and identity. To realize this argument, the play is studies with the background of Edward Said and Homi K. Bhabha’s theories. While these two figures are the leading theoreticians of the research, Aboriginal anticolonial strategies, like Aboriginal humor and figurative emasculation, are also pointed out. In fact, the novelty of the study is in its amalgamation of Western theories and Aboiginal strategies. All through the play, history as seen by the oppressed becomes the focal point, making it eligible to be called postcolonial works. Merritt’s The Cake Man, which is a well-known example of forced conversion, contains a very prominent manifestation of Said and Bhabha’s colonial negotiations. In addition, by creating an anticolonial character in the play, Merritt highlights and criticizes colonial Christianity, colonial otherization, and figurative emasculation of Aboriginal men in Australian society. All these issues, as the play leads the audience to believe, contribute to the realization that colonial discourse has the policy of obliterating Aboriginal traditions.

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Pal, Suman, Karthik Gangu, Ishan Garg, Hina Shuja, Aniesh Bobba, Prabal Chourasia, Rahul Shekhar et Abu Baker Sheikh. « Gender and Race-Based Health Disparities in COVID-19 Outcomes among Hospitalized Patients in the United States : A Retrospective Analysis of a National Sample ». Vaccines 10, n^o 12 (29 novembre 2022) : 2036. http://dx.doi.org/10.3390/vaccines10122036.

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COVID-19 has brought the disparities in health outcomes for patients to the forefront. Racial and gender identity are associated with prevalent healthcare disparities. In this study, we examine the health disparities in COVID-19 hospitalization outcome from the intersectional lens of racial and gender identity. The Agency for Healthcare Research and Quality (AHRQ) 2020 NIS dataset for hospitalizations from 1 January 2020 to 31 December 2020 was analyzed for primary outcome of in-patient mortality and secondary outcomes of intubation, acute kidney injury (AKI), AKI requiring hemodialysis (HD), cardiac arrest, stroke, and vasopressor use. A multivariate regression model was used to identify associations. A p value of <0.05 was considered significant. Men had higher rates of adverse outcomes. Native American men had the highest risk of in-hospital mortality (aOR 2.0, CI 1.7–2.4) and intubation (aOR 1.8, CI 1.5–2.1), Black men had highest risk of AKI (aOR 2.0, CI 1.9–2.0). Stroke risk was highest in Asian/Pacific Islander women (aOR 1.5, p = 0.001). We note that the intersection of gender and racial identities has a significant impact on outcomes of patients hospitalized for COVID-19 in the United States with Black, Indigenous, and people of color (BIPOC) men have higher risks of adverse outcomes.

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Ashfaq, Tayyeba. « MONIZA ALVI’S DIASPORIC SENSIBILITY IN CONSTRUCTING GENDER IN SPLIT WORLD POEMS AND BLACK BIRD BYE BYE ». Pakistan Journal of Social Research 04, n^o 02 (30 juin 2022) : 975–81. http://dx.doi.org/10.52567/pjsr.v4i2.548.

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Dislocation form a foremost concern for all the colonized indigenous people, acting as a model for the phenomenon of diaspora. This results not just in cultural assignation but cultural rotation as well. The research derives guide from Ashcroft, Tiffin and Grifith’s seminal work, The Empire Writes Back in examining how dislocation from a place creates concerns concerning identity and authenticity on the behalf of the writer in question. This particular methodology emphasizes on the appropriateness of an external language for the description of indigenous people in postcolonial diaspora literature. Krippendorff’s textual analysis method, “Content Analysis” is used to explore and collect the themes in relativeness to women, men and place from the poetic works of Moniza Alvi along with a postcolonial theory in the background. The present study discusses how Moniza Alvi’s diasporic sensibility discursively constructs indigenous female in the Split World Poems and male in Black Bird Bye Bye, respectively. Keywords: diaspora, discursive, indigenous, place, gender, postcolonial.

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Law-Ay, Sadie, Florie Ann Fermil, Edison Bernaldez, Bonita Cantere, Junry Lanoy et Josiedel Santamaria. « Binuhat : Inventory and documentation of the indigenous products of Ata-Manobo at Talaingod, Davao Del Norte ». Davao Research Journal 13, n^o 1 (5 décembre 2022) : 76–90. http://dx.doi.org/10.59120/drj.v13i1.6.

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This study presented the indigenous products of Ata-Manabo at Talaingod, Davao del Norte using the lens of “indigenous knowledge.” A descriptive qualitative research design was applied. Hence, focus group discussion (FGD) and key informant interview (KII) were utilized in gathering information from the 25 tribal participants, wherein 15 of them are men and 10 are women. Based on the results, the identified indigenous products are classified into indigenous attire, body accessories, handicrafts, musical instruments, weapons and armaments, and hunting tools. Most participants affirmed that their products were created not just for the sake of aesthetics but also for the following purposes: source of income, source of identity, source of food, source of protection, and source of love or relationship. Moreover, they hope and aspire to sell and have a place to sell their products, continue their craft until the next generation, and include their culture and traditions in the school curriculum.

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Prayogi, Bagus, et M. Khoirul Hadi Al-Asyari. « Identity Politics : a Study of the Historicity Politics Identity of the Hadrami Community in Indonesia ». Islah : Journal of Islamic Literature and History 2, n^o 2 (1 décembre 2021) : 81–101. http://dx.doi.org/10.18326/islah.v2i2.81-101.

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The community of Arab descent in Indonesia is a marginalized or minority community. In addition, they are also the least studied community in Indonesia. Many non-Arabs do not know that most of the Arabs in Indonesia are Hadrami people who come from Yemen and not from the original Arabs or Hejaz. Most Indonesians are also unaware of the significant social and cultural differences between countries in the Middle East region, particularly with regard to the history of internal relations within the Hadrami community in Indonesia. The Hadrami people come to Indonesia with several motivations, namely getting a better life, getting away from criminal and civil problems, the existence of conflicts and wars in their place of origin and so on. Different backgrounds in terms of culture and social become a problem. These cultural and social differences make it difficult for them to adapt and acculturate to indigenous peoples. Even so, they are still looking for a balance point in order to become part of the indigenous community. For example, they marry native women and men. This accommodation process is experienced by many other diaspora communities, which is always accompanied by pressure due to the increasing number of mixed-breed populations in their communities. In the book entitled, Seeking Identity, the internal relations between Arabs as immigrant communities and their external relations with the wider community are explained, including the top level authorities, namely the government, during the Dutch East Indies, the Japanese occupation and the Republic of Indonesia. This article deals with the history of identity by using research materials which are dominated by library materials. The title raised is Identity Politics: Historical Studies of the Identity Politics of the Hadrami Society in Indonesia. There are three questions in this article. First, what is the identity and identity politics of the Hadrami people in Indonesia. Second, what is the history of the Hadrami people in Indonesia. Third, what is the history of the Hadrami community's identity politics in Indonesia. This paper uses an analytical context approach to explain the concept of identity and identity politics. In addition, the purpose of this article, namely: 1). knowing the identity and identity politics of the Hadrami community in Indonesia; 2). knowing the history of the identity politics of the Hadrami people in Indonesia; and 3). knowing the identity politics of the Hadrami people in Indonesia.

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Guevara, Iricenia, Gonzalo Cabrera, Nader Suleiman et Nadila Sanjur. « ROLE OF GENDER IN THE CONSERVATION OF THE NGABERE LANGUAGE IN SITIO PRADO, INDIGENOUS AREA ». Revista Colegiada de Ciencia 5, n^o 2 (24 avril 2024) : 41–49. http://dx.doi.org/10.48204/j.colegiada.v5n2.a5013.

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Language plays a significant role in our daily lives and is an essential part of our identity as human beings and members of society. It holds unique views, patterns, and beliefs distinct from its speakers; as Amery (2019) noted, when a minority group speaks a different language, they can choose to keep using it, become bilingual, or switch to the dominant language. The first option is language maintenance, where the community collectively chooses to keep using their traditional language(s) (Fasold, 1984). The second option is bilingualism, where individuals use both languages in different contexts for cognitive and social reasons, as Grosjean (2008) and García (2009) pointed out. Bilingualism is excellent for professional development and preserving heritage languages. Some Indian communities in America face language extinction, but some indigenous areas in Panama have successfully preserved their cultural heritage for centuries. A study was done to see if women in indigenous communities are less likely to use heritage languages than men. Participants took an oral and written exam and were asked which language they preferred for daily conversations. The study had support from a bilingual facilitator. The study was conducted with a sample of 120 people of legal age, including 60 men and 60 women, from the local area of Sitio Prado. Results showed that, as hypothesized, women are more conservative in the Ngäbere language than men by a small margin of difference of 3% in the preference level in using the Ngäbere language. It was also shown that both women and men are more conservative in their mother tongue between the ages of 24 and 29. Preserving the Ngäbere language is crucial for future generations and their cultural identity. It should be introduced into the formal education system.

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Chen, Qianqian, et Joan Qionglin Tan. « Voices Lost with Femininity and Masculinity in The Beet Queen ». Arbeiten aus Anglistik und Amerikanistik 47, n^o 1 (13 juin 2022) : 89–107. http://dx.doi.org/10.24053/aaa-2022-0004.

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This article examines lost voices in Louise Erdrich’s novel The Beet Queen. Impacted by the white-male-elite values, white woman Sita Kozka and Native American man Russell Kashpaw, in their endeavor to forge ultimate femininity and masculinity, experience downward trajectory phases marked by loud voices, objectification, oppression, voice loss, and death. By comparing Sita’s death and Russell’s rebirth, it unfolds that the pursuit of femininity and masculinity, within the patriarchal and racial conceptual framework, results in voicelessness and disempowerment. It also contends that only by forging independent identity and preserving indigenous culture can women and Native American men make their voices heard.

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Adkins-Jackson, Paris B., Nicole Taikeff, Josephine Akingbulu, Justina F. Avila-Rieger et Caitlin A. Corona-Long. « Parkinson’s Disease Inequities in Daily Cognitive Activities : An Intersectional Approach ». Ethnicity & ; Disease 34, n^o 2 (1 février 2024) : 113–22. http://dx.doi.org/10.18865/ed.34.2.113.

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Objective Intersectionality approaches to examining differences in Parkinson’s disease (PD) based on racialized group, gender identity, and socioeconomic status (SES) are not well covered in the literature. Additionally, the differences in daily cognitive activities for persons diagnosed with PD by racialized group, gender, and SES are undetermined. This study was conducted to explore the differences in PD daily cognitive activities for diverse racialized groups by gender and SES. Methods This study was a secondary analysis of the Michael J. Fox Foundation’s Fox Insight online clinical dataset. Persons with PD were partitioned into 16 racialized by gender groups (Black women, Indigenous men, Latina/x women, Asian men, etc.) that were used in within-group comparisons of low-, middle-, and high-SES—a new variable comprising education and income. Results Intersectional analyses revealed most items differed between low-SES and high-SES except for items associated with Black and Indigenous men, for whom significant differential item functioning was found between mid-SES and high-SES. Conclusions These findings revealed that within-group differences exist and may be missed in research in which social factors are adjusted for instead of included in the model.

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Prehn, Jacob, et Douglas Ezzy. « Decolonising the health and well-being of Aboriginal men in Australia ». Journal of Sociology 56, n^o 2 (20 mai 2020) : 151–66. http://dx.doi.org/10.1177/1440783319856618.

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Aboriginal and/or Torres Strait Islander men have the worst health of any group in Australia. Despite this, relevant policies do not specifically explain how the issue will be improved. Existing research demonstrates the complexity of the problems facing Australian Indigenous men. The intersection of masculinity and Indigeneity, compounded by colonisation, historical policies, stigma, marginalisation, trauma, grief and loss of identity are key factors that shape these poor health outcomes. These outcomes are acknowledged in federal and some state government policies but not implemented. The article argues for a holistic and decolonised approach to Australian Aboriginal men’s health. Effective models of intervention to improve men’s health outcomes include men’s health clinics, men’s groups, Men’s Sheds, men’s health camps/bush adventure therapy, fathering groups and mentoring programs. Further research needs to be undertaken, with a greater emphasis on preventative health measures, adequate specific funding, culturally and gender appropriate responses to health, and government policy development and implementation covering Aboriginal male health.

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Murphree, Daniel S. « Transnational Racialisation on the Periphery : Europeans, Indians, and the Construction of Identity in the Colonial Floridas, 1513–1565 ». Itinerario 27, n^o 2 (juillet 2003) : 87–104. http://dx.doi.org/10.1017/s0165115300020544.

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In 1565, an English sailor named John Sparke visited the colonial Floridas for the first, and probably, only time. Sparke, along with thousands of other Europeans, was in the midst of exploring, settling, and exploiting the Western Hemisphere's eastern coastline, an endeavour that escalated in intensity following the spectacular voyages of Christopher Columbus almost eighty years before. Encountering a variety of locales, objects, and peoples for the first time, the mariner made observations that reveal a great deal about the meeting of Old and New World cultures. Referring to the indigenous inhabitants of the region, Sparke wrote, ‘those people of the cape of Florida are of more savage and fierce nature, and more valiant than any of the rest [he had met in the Americas]’. Significantly, the sailor based his opinions, at least in part, on tales of native barbarity communicated to him by Spanish settlers who had begun colonising the peninsula at the dawn of the sixteenth century. According to these stories, Indians were uncivilised and ‘eaters of the flesh of men […] canibals’. Yet, Sparke remained unsure about how to evaluate the indigenous inhabitants. His confusion stemmed from conflicting assessments supplied by French colonisers who had also recently established a foothold in the Floridas.

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Arotoma-Rojas, Ingrid, Lea Berrang-Ford, Carol Zavaleta-Cortijo, James D. Ford et Paul Cooke. « Indigenous Peoples’ Percepcions of Their Food System in the Context of Climate Change : A Case Study of Shawi Men in the Peruvian Amazon ». Sustainability 14, n^o 24 (9 décembre 2022) : 16502. http://dx.doi.org/10.3390/su142416502.

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Biodiversity and ecosystem conservation in the Amazon play a critical role in climate-change mitigation. However, institutional responses have had conflicted and complex relations with Indigenous peoples. There is a growing need for meaningful engagement with—and recognition of—the centrality of Indigenous peoples’ perceptions and understanding of the changes they are experiencing to inform successful and effective place-based adaptation strategies. To fill this gap, this study focuses on the value-based perspectives and pragmatic decision-making of Shawi Indigenous men in the Peruvian Amazon. We are specifically interested in their perceptions of how their food system is changing, why it is changing, its consequences, and how/whether they are coping with and responding to this change. Our results highlight that Shawi men’s agency and conscious envisioning of their future food system intersect with the effects of government policy. Shawi men perceive that the main driver of their food-system changes, i.e., less forest food, is self-driven population growth, leading to emotions of guilt and shame. During our study, they articulated a conscious belief that future generations must transition from forest-based to agricultural foods, emphasising education as central to this transition. Additionally, results suggest that the Peruvian government is indirectly promoting Shawi population growth through policies linking population size to improved service delivery, particularly education. Despite intentional Shawi moves to transition to agriculture, this results in a loss of men’s cultural identity and has mental-health implications, creating new vulnerabilities due to increasing climatic extremes, such as flooding and higher temperatures.

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Brown, Carolyn A. « Locals and Migrants in the Coalmining Town of Enugu (Nigeria) : Worker Protest and Urban Identity, 1915–1929 ». International Review of Social History 60, S1 (27 novembre 2015) : 63–94. http://dx.doi.org/10.1017/s0020859015000486.

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AbstractThis article focuses on the varied workforce in and around the Enugu Government Colliery, located in south-eastern Nigeria and owned by the British colonial state. Opened in 1915 at Udi and in 1917 at Iva Valley and Obwetti, the mines were in a region with a long history of slave raids, population shifts, colonization, and ensuing changes in local forms of political organization. The mines brought together an eclectic mixture of forced and voluntary unskilled labor, prisoners, unskilled contract workers, and voluntary clerical workers and artisans. Moreover, the men were from different ethno-linguistic groups. By taking into account this complex background, the article describes the gradual process by which this group of inexperienced coalminers used industrial-protest strategies that reflected their habituation to the colonial workplace. They organized strikes against the village men, who, as supervisors, exploited them in the coalmines. Their ability to reach beyond their “traditional” rural identities as “peasants” to attack the kinsmen who exploited them indicates the extent to which the complex urban and industrial environment challenged indigenous identities based on locality as well as rural status systems and gender ideologies. One of the major divisions to overcome was the one between supposedly backward “locals”, men who came from villages close to the mine, and more experienced “foreigners” coming from more distant areas in Nigeria: the work experience as “coalmen” led “locals” to see themselves as “modern men” too, and to position themselves in opposition to authoritarian village leaders. The article thus traces the contours of the challenges confronting a new working class as it experimented with unfamiliar forms of affiliation, trust, and association with people with whom it shared new, industrial experiences. It investigates the many ways that “local” men maneuvered against the authoritarian control of chiefs, forced labor, and workplace exploitation by “native” and expatriate staff.

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Peelo, Sarah. « Pottery-Making in Spanish California : Creating Multi-Scalar Social Identity through Daily Practice ». American Antiquity 76, n^o 4 (octobre 2011) : 642–66. http://dx.doi.org/10.7183/0002-7316.76.4.642.

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Between 1769 and 1834, the Spanish missions of Alta California were pluralistic communities. Faced with cultural entanglement, residents of particular missions formed communities of practice, out of which a shared social identity may have emerged. This process of colonial identity construction is illustrated by the patterned ways potters at one mission, Mission San Antonio de Padua, constructed Plainwares. Potters within this mission community selected the same local raw materials and fired ceramics in open fires. As potters participated in shared traditions of ceramic production, with regard to these steps in the manufacturing sequence, they may have created a shared social identity. In addition to the creation of a shared community identity, potters may have produced and reproduced other social identities that served to create arenas of division. For example, variability in primary forming techniques may suggest that gender identities were created out of the way some potters, possibly women, hand modeled vessels while others, possibly men, threw vessels on a wheel. Through ceramic production, potters at Mission San Antonio de Padua may have at one scale fostered a sense of belonging to the mission community, but at other scales created arenas for social distinction within the indigenous population.

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Hidayat, Medhy Aginta, et Mohtazul Farid. « Strangers at Home : Identity Negotiation Practices among Ethnic Chinese in Madura, Indonesia ». Journal of Society and Media 5, n^o 1 (29 avril 2021) : 19. http://dx.doi.org/10.26740/jsm.v5n1.p19-41.

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This study examines the identity negotiation practices among ethnic Chinese in inter-ethnic relations in Madura, Indonesia. Even though ethnic Chinese have been living in Madura for quite a long time, they are still often considered as “strangers” by most of native Madurese. This study used qualitative data from literature review, field observations, and in-depth interviews with fifty informants of the ethnic Chinese who were born and lived in Madura. This study found that the practice of identity negotiation carried out by the ethnic Chinese in Madura includes several ways: using local language in daily conversation, changing their Chinese names into native Madurese names, practicing the Madurese indigenous cultural traditions in daily life, embracing Islam – the majority religion of the native Madurese – as their new religion, and marrying native Madurese men or women. The findings of this study corroborated prior studies that in unequal inter-ethnic relations, the ethnic minority often have to sacrifice themselves to be accepted by the ethnic majority. Moreover, ethnic minorities often have to negotiate identities, by hiding their master identity and highlighting other minor identities in order to be accepted and coexist with the ethnic majority.

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Roach, Pamela, Shannon M. Ruzycki, Santanna Hernandez, Amanda Carbert, Jayna Holroyd-Leduc, Sofia Ahmed et Cheryl Barnabe. « Prevalence and characteristics of anti-Indigenous bias among Albertan physicians : a cross-sectional survey and framework analysis ». BMJ Open 13, n^o 2 (février 2023) : e063178. http://dx.doi.org/10.1136/bmjopen-2022-063178.

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ObjectiveRecent deaths of Indigenous patients in the Canadian healthcare system have been attributed to structural and interpersonal racism. Experiences of interpersonal racism by Indigenous physicians and patients have been well characterised, but the source of this interpersonal bias has not been as well studied. The aim of this study was to describe the prevalence of explicit and implicit interpersonal anti-Indigenous biases among Albertan physicians.Design and settingThis cross-sectional survey measuring demographic information and explicit and implicit anti-Indigenous biases was distributed in September 2020 to all practising physicians in Alberta, Canada.Participants375 practising physicians with an active medical licence.OutcomesExplicit anti-Indigenous bias, measured by two feeling thermometer methods: participants slid an indicator on a thermometer to indicate their preference for white people (full preference is scored 100) or Indigenous people (full preference, 0), and then participants indicated how favourably they felt toward Indigenous people (100, maximally favourable; 0, maximally unfavourable). Implicit bias was measured using an Indigenous-European implicit association test (negative scores suggest preference for European (white) faces). Kruskal-Wallis and Wilcoxon rank-sum tests were used to compare bias across physician demographics, including intersectional identities of race and gender identity.Main resultsMost of the 375 participants were white cisgender women (40.3%; n=151). The median age of participants was 46–50 years. 8.3% of participants felt unfavourably toward Indigenous people (n=32 of 375) and 25.0% preferred white people to Indigenous people (n=32 of 128). Median scores did not differ by gender identity, race or intersectional identities. White cisgender men physicians had the greatest implicit preferences compared with other groups (−0.59 (IQR −0.86 to –0.25); n=53; p<0.001). Free-text responses discussed ‘reverse racism’ and expressed discomfort with survey questions addressing bias and racism.ConclusionsExplicit anti-Indigenous bias was present among Albertan physicians. Concerns about ‘reverse racism’ targeting white people and discomfort discussing racism may act as barriers to addressing these biases. About two-thirds of respondents had implicit anti-Indigenous bias. These results corroborate the validity of patient reports of anti-Indigenous bias in healthcare and emphasise the need for effective intervention.

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Eliseeva, N. D. « Cross-Cultural Analysis of the Self-Concept of Russians and Indigenous Peoples of Yakutia ». Sibirskiy Psikhologicheskiy Zhurnal, n^o 78 (2021) : 21–33. http://dx.doi.org/10.17223/17267080/78/2.

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The article presents the results of a cross-cultural Self-concept study of the peoples living in Yakutia. The research is carried out in line with the social psychology of the individual. The author is interested in the self-perception of the individual in terms of cultural and ethnic diversity. The study was conducted in a multi-ethnic region - the Republic of Sakha (Yakutia). The article presents the results of cross-cultural analysis of Russian and indigenous peoples of Yakutia. The hypothesis is tested that the common history and living conditions determine the formation of common contact points at the personal level. Here the author perceives the personality from the point of view of L. S. Vygotsky's cultural-historical approach, according to which the personality is a product of cultural-historical development. The study sample consists of 697 people from 12 to 79 years (479 women and 218 men). Of these, 111 are Russians, and 586 are representatives of the indigenous peoples of Yakutia. The method of research is the "Who Am I?" method of M. Kuhn and T. MсPartland. Taking into account the specifics of the research object, the author added two categories of Self-concept, such as racial identity and identity with the natural world. The results of the study were processed using statistical Mann-Whitney criteria, student t-criteria, content analysis, and ranking. The study was conducted throughout Yakutia. The instructions were presented in Russian and Yakut. The study revealed that the Self concept of the Russian and indigenous peoples of Yakutia have both common and different features. Common characteristics are a high level of reflec-tion, statistically significant similarity of important Self concept characteristics: reflexive Self, emotional Self, communicative Self, and the lack of regional identity in both groups. The common most frequently mentioned characteristics are the following: hardworking, kind, smart, cheerful, purposeful, hardy, and sociable. The distinctive features of Self concept reflect the uniqueness of the national character of the compared peoples. For Russians, this is largesse and sincerity. For indigenous peoples, honesty, pitying, and modesty are used for psycholinguistic analysis of the meaning of words. Honesty is also perceived as straightfor-wardness, modesty as a manifestation of emotions and actions of a person in moderation. It was also revealed that the family identity of indigenous peoples is more significant in the Self concept than in Russians. The conclusion is made about the importance of having both common and unique features for multi ethnic Russia.

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Bussell, Hilary. « Digitized Indigenous Knowledge Collections Can Have Beneficial Impact on Cultural Identity and Social Ties ». Evidence Based Library and Information Practice 17, n^o 3 (19 septembre 2022) : 147–49. http://dx.doi.org/10.18438/eblip30179.

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A Review of: Liew, C. L., Yeates, J., & Lilley, S. C. (2021). Digitized Indigenous knowledge collections: Impact on cultural knowledge transmission, social connections, and cultural identity. Journal of the Association for Information Science and Technology, 72(12), 1575–1592. https://doi.org/10.1002/asi.24536 Abstract Objective – To explore the impact and significance of digitized and digital Indigenous knowledge collections (D-IKC) on knowledge transmission, social connections, and cultural identity. Design – Phenomenological explorative study. Setting – New Zealand. Subjects – Eight D-IKC users, including three academics, four undergraduate students, and one postgraduate student. Six participants were women and two were men. All participants were of Māori descent. Methods – Eight semi-structured interviews ranging from 40 to 75 minutes were conducted in a face-to-face setting between June 2019 and August 2020. Participants were recruited through the researchers’ personal and professional networks using a purposeful sampling technique. Potential participants were provided with a copy of the interview guide during recruitment. Main Results – The article reports on seven areas of results: use of collections, accessibility and discoverability, collection features and functionality, sharing of knowledge resources, reuse and repurposing of resources, perceived benefits of cultural and social connections, and development and provision of D-IKC. Participants use D-IKC for academic work including coursework, teaching, and research as well as for personal interest and development, such as researching whakapapa (genealogy) and whenua (land) information, language revitalization projects, and creative works. All participants expressed preference for online access to the collections. Participants discussed barriers to access not only for themselves but also for other members of their community, including difficulty using the platforms on mobile devices, lack of awareness about the collections, inadequate digital access, and lack of digital competence for searching and navigation. Some participants noted inaccuracies in transcriptions that could lead to alteration of the meaning of words and deter engagement with D-IKC. All participants reported having shared knowledge resources they encountered in digitized collections. Primary reasons for sharing information included helping classmates get access to educational materials and sharing resources with whānau (extended family) for genealogical research and land claims. Common reasons for reusing or repurposing materials included language and dialect revitalization and creative work and performance. Participants said they were more likely to share materials related to their tribal affiliation. Participants also discussed information that would not be appropriate to share, such as information that is considered tapu (sacred), particularly if the material is outside of their tribal roots. Notably, all participants said they had come across resources and information in D-IKC that should not be openly accessible at all. Participants reported having gained linguistic and cultural knowledge as well as information about their cultural identity through their use of D-IKC. Sharing this knowledge with their communities has helped strengthen social connections. Some participants noted that their hapū (subtribe) planned to set up their own digital archives. Conclusion – Overall, D-IKC can have a beneficial impact on individual and collective social identity and social ties. Making these materials available online facilitates their wider access and use. However, memory institutions (MIs) need to take steps to ensure that cultural values and knowledge are embedded into the development and stewardship of the collections. MIs should employ more specialists from Indigenous communities with deep understanding of customary practices and principles, encourage other staff to develop their understanding of the language and customs of the Indigenous communities that their collections are rooted in, and develop partnerships with Indigenous authorities to help guide them on issues relating to sacred knowledge and genealogical materials. The authors also recommend that MIs develop outreach programs to raise awareness of the resources and to improve digital access and competencies.

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Profanter, Annemarie, et Stephanie Ryan Cate. « Indigenous Polygyny in Dhofar. (Re-)Interpretations of Individual Options and Daring Delineations ». Al-Raida Journal 43, n^o 1 (30 septembre 2019) : 11–35. http://dx.doi.org/10.32380/alrj.v43i1.1746.

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Polygyny is widely practiced across Dhofar reflecting the resiliency of Islamic family law. However, as the country is accommodating transnational influences polygynous marital arrangements are undergoing changes. Drawing on qualitative data collected within a large-scale quantitative study comprising a sample of 1,192 respondents on polygyny in Dhofar 2004–2010, the entanglements between religious mores on and cultural practices of polygyny are discussed through individual case-work analysis. First, it is argued that polygynous marriage remains a pragmatic arrangement in the context of tribal relationships. Second, the tension in redefining gender roles is manifest primarily in this marital arrangement. Third, through cultural flow and technological, economic, and educational changes, re-interpretation of mating strategies are encompassing a slow shift from pragmatism to romanticism. The digital nature of communications and cultural identity acquisition in the twenty-first century continues to influence and guide the manifestations of change presented by the data that show the small but vital steps being made by men and women that are redefining and reinterpreting polygyny and society as a whole.

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Ajitha Sekhar, Dr C. P. « PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA ». International Journal of Engineering Applied Sciences and Technology 7, n^o 4 (1 août 2022) : 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.

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

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Drake, Katya C., James H. Speer, Margaret L. Stachewicz, Tina M. K. Newsham et Virgil L. Sheets. « Environmental Literacy Differences Based on Gender Identity and Race : A Social Justice Concern ». Sustainability 16, n^o 1 (28 décembre 2023) : 282. http://dx.doi.org/10.3390/su16010282.

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Environmental literacy can empower students to make positive changes in their environment. Understanding the rates of environmental literacy in college students of color is particularly important because African American, Asian, and indigenous peoples (BIPOC) are most likely to be disproportionately impacted by environmental degradation. We administered a survey with questions regarding environmental literacy to undergraduate students at a comprehensive midwestern university in the fall of 2019 resulting in 2560 participants (about 25% of the student population). An ANOVA comparing environmental literacy summary scores demonstrated that Caucasian respondents had a statistically higher environmental literacy than African American and Native American students but were not statistically different from Asian, native Hawaiian, and mixed-race students, although all scores were low with Caucasian students scoring 39% and African American students scoring 31%. We also found that Caucasian and BIPOC women had a greater concern for the environment (F = 20.675, p < 0.001) and felt that their actions can make a difference following two separate tests (F = 18.916, p < 0.001; F = 19.003, p < 0.001) than men or gender-nonconforming students. Caucasian students have a slightly higher environmental literacy, but the scores overall are low. Women consistently report more concern for the environment and also greater empowerment to make a difference.

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Blanchard, Rosemary Ann. « The Right to Culture in Performance-Driven American Public Schools –Some Implications of United States Ratifcation of the International Covenant on Civil and Political Rights and the Convention on Elimination of All Forms of Racial Discrimination ». Journal of Transformative Leadership & ; Policy Studies 2, n^o 1 (1 août 2012) : 3–14. http://dx.doi.org/10.36851/jtlps.v2i1.453.

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The right of ethnic, linguistic and indigenous minorities to an education for their children that supports their linguistic identity and cultural continuity is a universally-recognized human right throughout the world community. The United States, while a signatory to the main international agreements which establish this right has yet to adequately domesticate its interpretation and implementation. Educators and policy makers at every level of government and society have both the ethical responsibility and the opportunity to incorporate the fundamental elements of the human right to culture into their educational planning, program development, instruction and assessments. As Justice Black noted more than 50 years ago, “Great nations, like great men [and women] should keep their word.

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Ewen, Nathan. « Upper Canada Preserved ». General : Brock University Undergraduate Journal of History 5 (11 avril 2020) : 60–68. http://dx.doi.org/10.26522/tg.v5i1.2386.

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Following the end of the War of 1812, there was a conscious effort on the part of prominent Upper Canadians to immortalize the deeds and contributions of the Canadian Militia. Hugely overstating their meagre efforts, these figures claimed the lions share of victory for the citizen soldiers, ignoring the far more meaningful and significant effect that British redcoats and Indigenous warriors had in defeating the Americans. By creating this myth these prominent men, many of whom served in the militia, sought to enrich and entrench their positions in Upper Canadian society. Additionally, this Militia Myth helped form a new sense of Canadian identity (a specifically British version of it), that would be crucial in fostering a new nationalism that would emerge in mid-19th century Upper Canada.

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Kefeli, Agnès. « The Tale of Joseph and Zulaykha on the Volga Frontier : The Struggle for Gender, Religious, and National Identity in Imperial and Postrevolutionary Russia ». Slavic Review 70, n^o 2 (2011) : 373–98. http://dx.doi.org/10.5612/slavicreview.70.2.0373.

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The ancient tale of Joseph, son of Jacob, and Zulaykha was a "best seller" on the Silk Road from Russia to China. Before the Bolshevik revolution of 1917, the Tatars, a Turkic-speaking people living in the middle Volga, used this tale to propagate Islam among the animistic and Eastern Orthodox Finno-Ugric and Turkic peoples. Tatars drew upon this famous tale to address the internal communal fractures caused by Russian colonization, which opened the doors to Eastern Christianity, a far stronger competitor than the local indigenous religions. While scholars have shown interest in the tale's literary value and linguistic history, there has been no effort to investigate its readership. Yet the story of Joseph and Zulaykha as presented in popular poems and religious books empowered both men and women on the Volga frontier to refashion their religious and national identities. Today proponents of national revival call for the reappropriation of such tales to restore boundaries between Tatars and Russians.

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López, Liliana Estela. « Traditional ancestral midwifery of the Guarani culture. Construction of dialogues and knowledge ». SCT Proceedings in Interdisciplinary Insights and Innovations 1 (25 décembre 2023) : 52. http://dx.doi.org/10.56294/piii202352.

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Traditional Guarani midwifery has sustained and still sustains the entire ancestral health system of the communities, with millenary knowledge and wisdom that have given life to several generations. It is important to strengthen and defend these practices so that they do not disappear and are not assimilated by the conventional and hegemonic health system, for which professional teams have the great challenge of building from cultural diversity. The intercultural approach in health leads to broaden the field of action and to analyze the methodological and pedagogical tools to promote rapprochement and complementarity between both medicines. In this article, a synthesis will be provided from the research from the nursing praxis and in a human rights approach of the Indigenous Peoples, on the subject of the Traditional Ancestral Midwifery of the Peasant and Indigenous Mbya Guarani, taking into account the specific cultural practices of each territorial identity, in the communities, in order to understand the needs and the contributions of the ancestral knowledge of the wise men and women of this population. The author declares herself to be a professional of Guarani origin, whose family traditionally practiced midwifery and ancestral birth medicine in the region of Fulgencio Yegros and Taruma Paraguay.

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Ghosh, Subho. « Switching Heads and Cultures : Transformation of an Indian Myth into the Quest of Identity Crisis in Girish Karnad’s Hayavadana ». Praxis International Journal of Social Science and Literature 6, n^o 8 (25 août 2023) : 89–95. http://dx.doi.org/10.51879/pijssl/060810.

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Myths and legends have an enduring significance for the fundamental human obsessions. Indian drama is flavoured with several elements in which mythology plays an important role. One of the most renowned playwrights of contemporary India, Girish Karnad who has made use of the theatre to explore the culture of Indian past, re-created Hayavadana, a commentary on the problems of human being’s search for completeness and perfection, with his own imaginative calibre deriving it from Kathasaritsagar, an 11th century compendium of Indian legends and drawing the picturesque of Thomas Mann’s story of The Transposed Heads in a modern approach. It revolves around the triangular relation between Padmini, Devdatta and Kapila ending in Padmini’s frustrated search to get the best of both men in one body highlighting the confusion of human identities and the ambiguous nature of human personality. This present paper focuses on how Girish Karnad re-interprets the mythology in his creation rummaging a conflict between modernity and indigenous tradition against the backdrop of mythical history to enunciate the acute crisis of identity, self-discovery and imperfection or and wholeness to reach to the zenith of perfection that is next to impossible reflecting the strength of psychology over the physical one where the human beings strive to obtain perfection in all the aspects throughout their life but they forget the fact that perfection is something that is unachievable. It is concluded that although the ending of the play is not within the orthodoxy of Indian epic texts and Hindu philosophy, it can be seen in the cultural context of an Indian woman of today who seeks to fulfil her needs and aspirations.

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Gool, Sophia, et Wendy Patton. « Voices Still to be Heard ». Australian Journal of Indigenous Education 26, n^o 1 (juillet 1998) : 1–7. http://dx.doi.org/10.1017/s1326011100001757.

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In a climate of self-determination it is essential to clarify what Aboriginal and Torres Strait Islander people themselves feel about their cultural identity and future. These voices exist in a context of the great potential in Aboriginal culture and by contrast the severe problems which Aboriginal people face.Lippman (1994) argues that, although there is some evidence of Aboriginal status becoming more equitable, education being one instance to avail self-determination, data continue to reveal that Aboriginal mortality and morbidity rates lie in stark contrast to those of the general population of Australia. The death rate for Aboriginal men and women of 35 to 44 years is eight times higher than for the average non-Aboriginal (Ferrari, 1997). Queensland Health (1996) recently reported that Cape York has yet to experience the mortality gains seen by Indigenous populations in New Zealand and North America.

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Mattera, Errol Teddy. « The birth of film in the maker : A selfie of my introduction to cinema ». Journal of African Cinemas 15, n^o 1 (1 mars 2023) : 97–101. http://dx.doi.org/10.1386/jac_00092_1.

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This reflexive article examines how identity is informed by the personal, the political and the practice of filmmaking. As a South African filmmaker of mixed heritage (classified as ‘coloured’ under the Apartheid-era code), I recall a childhood of cinema, of cinematic moments, of screen heroes and of sociocultural traditions (imported, imposed and Indigenous) that shaped our ideas and expressions of masculinity as boys and men. Constant in this reflection is how spatial Apartheid (as effected through the Group Areas Act of 1950) impacted Black life in all its manifestations, but particularly the ways it determined how we lived and engaged with cinema in these designated and tightly controlled spaces. The fact that we could find resonance with films narratives, by interpreting them into our own lingo and bribing the screen icons into our realities gave us a window to reimagine our reality.

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Nath, Utsa. « #Me Too : Sexual Violence against Men with reference to Workplace ». International Journal of Legal Developments & ; Allied Issues 09, n^o 04 (2023) : 21–32. http://dx.doi.org/10.55662/ijldai.2023.9401.

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Sexual violence can happen to any soul, no matter irrespective of the age, the sexual attitude, or the gender identity. The majority of rape and harassment incidents involve females, and laws are specifically designed to protect female victims of these crimes. Sexual harassment, which can take many different forms, including physical, verbal, non-verbal, and visual, is an unwanted sexual advance that interferes unreasonably with a person’s ability to fulfil their job duties or produces a hostile, abusive, or objectionable work environment. However, men are not given the same amount of attention as women when it comes to harassment. According to the Discrimination (Employment and Occupation) Convention (No. 111) of 1958, sexual harassment is a type of sex discrimination that is covered by the ILO Committee of Experts on the Application of Conventions and Recommendations (CEACR). Sexual harassment in the workplace is expressly forbidden by the Indigenous and Tribal Peoples Convention (No. 169) of the ILO. The Violence and Harassment Convention, (ILO C190) which was adopted on June 21, 2019, acknowledges everyone’s right irrespective of any gender, to an environment free from violence and harassment at work. The right to equality is described in Article 14 of the Indian Constitution, which also states that it is one of our Fundamental Rights. The challenges addressed by women are, nevertheless, given more attention in the legislation. The Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act, 2013, refers solely to “women” and outlines specific remedies and measures for women who have experienced harassment. Through this law, only women’s fundamental rights to life, dignity, and the ability to practice their profession in a setting free of sexual harassment are recognized as being violated. The Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act, 2013, should be extended to men as soon as possible. Additionally, the Indian Penal Code should be amended to include some particular parts to protect men from harassment. For both men and women, there must be a desire for “equal access to justice.” Laws that protect men from various forms of harassment, assault, or rape in various settings must be created by the government and legislative bodies.

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Pérez-Osorio, Javier. « Screening through silence : The representation of queerness in Retablo (2017) ». Queer Studies in Media & ; Popular Culture 8, n^o 3 (1 septembre 2023) : 331–50. http://dx.doi.org/10.1386/qsmpc_00109_1.

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Retablo is a feature-length film, mostly shot in Quechua language, centred on an Indigenous family who lives in the Peruvian Andes and makes a living as artisans of the eponymous folk art. The main storyline is about Segundo, a 14-year-old only-child and apprentice, whose close relationship with his father and master, Noé, is drastically altered when it is revealed that the latter has sexual relationships with other men. Drawing from decolonial queer theory (Gomes-Pereira, Miskolci, Pelúcio), in this article I rehearse an analysis of Retablo as a case study to reconsider the notion of queer cinema and the representation of queer experiences on the continent. First, I review the use of ‘queer’ in Latin American film scholarship and argue for an understanding of the category not focused on issues such as identity, homophobia and machismo, but on the cinematic formal strategies used to portray local queer practices. Following this line of thought, I engage with Schoonover and Galt’s argument that film is a ‘queerly inflected medium’ to probe how Retablo’s attempt to incite a queer spectatorship using an Indigenous aesthetic grammar illustrates the intertwining between global queer cinema and local elaborations of sexual difference. Lastly, I use the category of ‘silence’ (Sifuentes-Jaúregui) to study Retablo’s alternative representation of queer sexuality. I suggest that the film’s depiction of queer desires resorting to unnaming and concealing is an example of an alternative figuration of queer subjectivity in Latin American cinema, one distanced from the Anglo-American narratives of ‘coming out’.

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Bashford, Christina. « Historiography and Invisible Musics : Domestic Chamber Music in Nineteenth-Century Britain ». Journal of the American Musicological Society 63, n^o 2 (2010) : 291–360. http://dx.doi.org/10.1525/jams.2010.63.2.291.

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Abstract A persistent idea in chamber music historiography is that nineteenth-century Britain lacked a significant, serious domestic chamber-music culture of the type so prevalent in Austro-Germany. Such activity is assumed to have dried up ca. 1800, along with indigenous chamber-music composition, to be replaced by music making at the parlor piano and attendance at public concerts. This essay challenges that view and suggests a continuing, coherent subculture of private chamber music spread across Britain, often in unexpected settings and in communities of upper- and middle-class males. Underpinning the analysis is new, suggestive documentation from a range of sources including private diaries, letters, magazines, and auction catalogs. At the same time, many publicly oriented sources are silent about British chamber-music life, or contrast it poorly with Germany. Historical contextualization of this evidence suggests that received thinking in the twentieth century owed much to cultural ideologies embedded in the nineteenth. A knot of British anxieties in the nineteenth century around masculinity, class, intellectualism, and national identity led to the serious, private pursuit of chamber music among men of wealth being downplayed in public, caricatured, or even ignored. While the tenacious positioning of chamber music as inherently German stemmed in part from Germany's construction of its own national identity, it also owed much to the Victorians' tendency to perpetuate a limited view of their own musical culture.

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Coetzee, Azille. « Afrikaner nationalism and the light side of the colonial/modern gender system : understanding white patriarchy as colonial race technology ». Feminist Review 129, n^o 1 (novembre 2021) : 93–108. http://dx.doi.org/10.1177/01417789211041677.

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There is a growing body of feminist scholarship and literature exploring the ways in which Western patriarchal technologies of gender differentiation and sexual violence structure the racial categorisation and dehumanisation that define South Africa’s history of slavery, colonialism and apartheid. In this article, I consider the gendered history of white Afrikaner nationalism in the context of these insights. Using the decolonial feminist lens of María Lugones, I interpret the historical and contemporary patriarchal subjugation of the white Afrikaner woman as a site of the production and maintenance of colonial racial categories and hierarchies. Gaining a better understanding of how gender operated as a colonial mode of organisation in the process of forging the ethno-racialised white identity of the Afrikaner in the early nineteenth century in opposition to the black indigenous majority population helps to explain how the continued patriarchal subjugation of white Afrikaner women by Afrikaner men in postcolonial/postapartheid South Africa works to reassert and maintain colonial racial categories and inequalities that continue to plague the country.

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Pomfret, David M. « Raising Eurasia : Race, Class, and Age in French and British Colonies ». Comparative Studies in Society and History 51, n^o 2 (20 mars 2009) : 314–43. http://dx.doi.org/10.1017/s0010417509000140.

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Sexual relationships between European men and indigenous women produced racially mixed offspring in all of Europe's empires. Recent interdisciplinary scholarship has shown how these persons of mixed race, seen as transgressing the interior frontiers of supposedly fixed categories of racial and juridical difference upon which colonizers' prestige and authority rested, posed a challenge to the elaborate but fragile sets of subjective criteria by which “whiteness” was defined. Scholars critiquing the traditional historiography of empire for its tendency to present colonial elites as homogeneous communities pursuing common interests have emphasized the repertoire of exclusionary tactics, constructed along lines of race, class, and gender, devised within European colonial communities in response to the presence of “mixed bloods.” This article aims to show that the presence of people of biracial heritage inspired collaborative as well as exclusionary responses in outposts of European empire during the late imperial era. It also illustrates how, with white prestige and authority at stake, age, age-related subcategories, and in particular childhood and adolescence, powerfully underpinned responses to the threat this group posed to the cultural reproduction of racialized identity.

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Beisaw, April M., Katie Kirakosian, David E. Witt et Ryan J. Wheeler. « Chapter 1 Confronting America's Archaeological Legacies ». Archaeological Papers of the American Anthropological Association 34, n^o 1 (juillet 2023) : 5–16. http://dx.doi.org/10.1111/apaa.12174.

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ABSTRACTAmerican archaeology is rooted in the behaviors of our predecessors, yet our criticism of those forbearers is often disconnected from the issues of today's practice. Contributors to this volume seek to bridge that gap with a healthy dose of reflection. First, this introduction touches on some issues that are not more fully covered in the chapters that follow, specifically the #MeToo movement and field/conference safety, race, and class inequalities especially the costs of field schools and unpaid internships, and the need for inclusive practices for those who are differently abled. Then we summarize those issues that this volume does focus on, pointing out connections and interrelationships. Three major themes are explored: (1) how the identity of an archaeologist can impact their legacy; (2) how the careers of celebrated “big men” and “big projects” are often misrepresented; and (3) the relationship of archaeology to Black and Indigenous peoples, women, and other marginalized groups, including those who are archaeologists. To conclude, each editor presents a reflection of their own relationship to American archaeology and how that inspired this volume.

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Meutia, Intan Fitri, Devi Yulianti, Bayu Sujadmiko, Dodi Faedlulloh et Fitri Juliana Sanjaya. « Tourism and Ethnodevelopment : Female Contribution in Rural Community-Based Agritourism ». International Journal of Sustainable Development and Planning 17, n^o 3 (2 juin 2022) : 787–94. http://dx.doi.org/10.18280/ijsdp.170309.

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The ethnodevelopment emphasizes cultural dimension as identity form, the encouragement of local and marginalized groups in decision-making, and the crucial role of the indigenous knowledge and skill to sustain local livelihood. In contrast, females in rural areas have the same potential as men. It is then necessary to empower females with many ethnic backgrounds as farmers. The Women Farmers Group is a forum consisting of women engaged in agricultural activities within various ethnic groups. In addition, females expect to play a role in economic empowerment to achieve financial independence and build their territory. This research uses a qualitative perspective to illustrate Community Based Agritourism, which dominated ethnic lives in two rural areas of the Pesawaran Regency, and the female characteristics among farmers groups to promote the territory by linking social capital from many stakeholders. Agritourism initiates the diversification of agriculture products and supports the revitalization of rural areas. It is also an important instrument to improve the social status of the female. Both local and national levels in agritourism development need to promote female contributions. The assistance of Women in economic empowerment requires solid institutional support. Furthermore, it emphasizes state institutions as the key players in agritourism development.

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Kharitonova, Natalia Iu. « R. del Valle Inclán’s Novel Tirano Banderas in the Light of Intersectional Analysis ». Studia Litterarum 7, n^o 4 (2022) : 108–25. http://dx.doi.org/10.22455/2500-4247-2022-7-4-108-125.

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Spanish writer R. del Valle Inclán wrote the novel Tirano Banderas (1926), when Spain was developing a new policy towards the Latin America after the definite loss of its overseas colonies in 1898. Valle Inclán advocated the restoration of indigenous peoples’ rights, political and economic sovereignty of the Latin American countries. The intersectional analysis clarifies the writer’s anticolonial concept. On the basis of racial identity, the novel’s characters form two groups: Spaniards and foreigners, and Indians and Creoles. Indians are an oppressed race, while the Spaniards and foreigners are oppressors. But General Santos Banderas, who tyrannizes his country, is an Indian too. Additional light is shed due to the analysis of gender and social role and its symbolic dimensions. The female characters in the novel forced to ask men for help but their demands are justified if they act in the interests of their children. Paternity also has the connotations of care and protection, and symbolically, care for the nation. The tyrant Banderas, who kills his insane daughter, fails both as father and as an Indian ruler since he appropriates the oppressor’s role imported from the metropolis.

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Sarbadhikary, Sukanya. « Religious Belief through Drum-Sound Experience : Bengal’s Devotional Dialectic of the Classical Goddess and Indigenous God ». Religions 13, n^o 8 (1 août 2022) : 707. http://dx.doi.org/10.3390/rel13080707.

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The epistemic question about what constitutes religious belief in non-Western contexts is addressed here through the ontology of sonic experience. I demonstrate that religious beliefs are habitually ingrained as long-sustaining visceral memories, when afforded by sensory—for instance, aural—affects. Bengal’s peculiar devotional milieu constructs a prototype of oppositions. On one end is the urban, classical, martial goddess, Durga, with elite histories of acquiring a high Brahmanical form, and whose autumnal rituals are based on scriptural rules, caste hierarchies, and distance among the devotees and deity. On the other end is the rural, indigenous, non-classical, peasant god, Shiva, whose spring-time worship celebrating primordial death and regeneration is based on intensely embodied and communitarian principles of identity among the caste-equal bodies of devotee men, and even their god. Based on immersive ethnographic analyses, the paper argues that these dual psychological ends of the regional sacred cosmos are made vividly real through differential perceptive experiences of percussion sounds (ubiquitous in these festivities), their varied tempos, textures, volumes, and rhythm modulations. Through phenomenological deep listening, I describe stark styles of making and playing the sacred membranophone drum, dhak, which embodies distinct rhythm styles, relationships with rituals, and psychophysical effects on the devotional ensembles. I show how the bodies of devotees, dhak players (dhakis), deities, and even the dhak, become tied to the tonalities of the drum, which is taught through generations of deft learning among dhakis, to sound distinctly when echoed for Durga and Shiva. The paper’s main argument is that these dhak sounds, which have remained a conceptual oversight in literature, not only aid in, but indeed, enable the experience of and belief in Bengal’s divergent deities. It is through such empowering sensory sedimentations of the different sounds of the same percussion, that people recognize, remember, and maintain the region’s devotional dialectic and complex religious lifeworld. In essence, the body’s powerful experiences of drum sounds make religious belief palpable and possible.

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Kostyk, Liubov, Vasyl Kostyk, Larysa Platash et Olha Palahnyuk. « MAJOR ASPECTS OF STUDYING GENDER IDENTITY OF CHILDREN IN THE TEACHING AND EDUCATIONAL PROCESS ». ГРААЛЬ НАУКИ, n^o 4 (16 mai 2021) : 419–35. http://dx.doi.org/10.36074/grail-of-science.07.05.2021.078.

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The world is constantly changing and the roles of men and women in modern society are changing accordingly. In recent years, public interest in gender issues has significantly increased. Among the remarkable achievements of the indigenous science is the study of the phenomenon of gender identification, the influence of gender stereotypes and gender polarization in preschool age. In a "gendered" society, the appropriate gender-role identification of children is carried out, which determines the specifics of primary gender socialization, becomes an internal regulator of social activity of an individual. Gender, established at birth, cannot mechanically determine the type of gender identification, that is why its formation is a complex process of choosing and mastering one of the two patterns of gender behavior. The topic of our study is relevant because of the importance of the period of gender and age identification of the adolescent, whose clear and irreversible idea of his gender is being formed, as well as understanding and acceptance of the roles of sexes, recognition of the irreversibility of gender as a major component of self-awareness and self-identification.Child's gender perceptions are actively formed in preschool age and are an integral component of person's gender identity. Child masters the social norms, patterns of behavior and cultural values of his/her nation. The gender approach to the upbringing of the preschool children should be focused on the formation and establishment of equal, gender-independent opportunities for self-realization of the individual. However as practical experience shows, the gender component and its methodological data are insufficient in terms of the content of preschool education. In preschool institutions, gender education takes place spontaneously, educators use the traditional approach to forming child's self-esteem and his stereotypes of self-perception only on the basis of gender, so it is important today to pay more attention to gender education and socialization.Experimentally it has been investigated the peculiarities of gender and age identification of the preschoolers of the preschool institution of a combined type #9 of the city of Chernivtsi. According to the research, the greater part of children of 5-6 years old are aware of their belonging to the male or female sex, having the already formed gender identity. Gender perceptions of preschool children are gender-appropriate: girls’ - feminine, and boys’ – masculine. In addition, they are stereotypical: boys have instrumental role, girls-expressive.We believe that gender approach is the theoretical basis for effective learning, education and socialization, and a priority part of modern education.

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Mabat, Yael. « Veterans of Christ : Soldier Reintegration and the Seventh-day Adventist Experience in the Andean Plateau, 1900–1925 ». Americas 77, n^o 2 (avril 2020) : 187–216. http://dx.doi.org/10.1017/tam.2020.1.

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AbstractThis article recounts the story of the Seventh-day Adventists’ success in Puno, Peru, between 1900 and 1925, from a grassroots perspective. Retracing the footsteps of prominent indigenous converts, the article presents the discovery that most of the church's native leaders were army veterans. These men had spent years away from their communities and, upon their return, discovered the numerous challenges of reintegration into rural society. In almost every aspect of communal life, veterans encountered obstacles to their reintegration: their lands had been usurped, they lacked the necessary social and political outreach, and they were ridiculed and marginalized because of the cultural—apparently mestizo—habits and practices they had adopted while away. In their quest for alternatives, these veterans left the Catholic Church and converted to Seventh-day Adventism. Conversion, I argue, offered an answer to the difficulties of their reintegration. It provided new opportunities for social and economic mobility and possibilities for veterans to reinterpret their Indian racial identity in a way that would include the seemingly mestizo traits they had adopted while in the barracks and on the coast. Thus, this paper sheds light on how religious conversion served to ameliorate some of the difficulties that veterans faced as they attempted to re-enter rural life.

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Allee, Feroza. « Women and the Family in the Middle East ». American Journal of Islam and Society 2, n^o 2 (1 décembre 1985) : 321–24. http://dx.doi.org/10.35632/ajis.v2i2.2776.

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For anyone interested in the Middle East, Wmen and the Family in theMiddle East provides a fascinating study of the lives of present day Arabwomen. Ten countries - Egypt, Iraq, Iran, Lebanon, Syria, Sudan, Algeria,Morocco, Tunisia, and Libya are represented here, and two contributions dealwith the women of Palestine.The book is in part a progress report - statements by women and menabout their lives and their experiences. These statements, previouslyunpublished, are offered in different forms: short stories, essays, interviews,poems, social analyses, and life histories.Throughout the book there is an underlying sense of urgency, anxiety aboutthe future, disappointment that many of the revolutionary promises have notbeen kept. But above all, there is hope, because these women and men wishto survive with honor.One important shift evident in the book is that these people are no longerlooking to the West for answers to their problems. They are trying to improvetheir lives through indigenous traditions and customs; through the dominantreligion of the area, Islam, and through their own kinship and family patterns.There is continued emphasis on women and men as elements of a group,rather than as individuals. Middle Eastern women see the existing problemsnot only as their own but also as conditions involving men, the family, andthe wider society. Self-identity for them is rooted in other sets of relationships.Fernea has divided the book into 8 parts. There is also a preface, anintroduction, and notes on the contributors.part 1 is the Introduction which also includes a discussion by Algerian womenon the need for change.Part 2 deals with the Family. The Arab family is the basic unit of socialorganization. It constitutes the basic social institution through which personsand groups inherit their religious, social class, and cultural identities. It alsoprovides security and support in times of stress. However, the patriarchal tradition,and the hierarchical structure of the Arab family is now being increasinglychallenged. Sharabi in his study of the Arab family concludes that "the ...

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Nunn, Frederick M. « “Mendacious Inventions”, Veracious Perceptions : “The Peruvian Reality of Vargas Llosa's La Ciudad Y Los Perros” ». Americas 43, n^o 4 (avril 1987) : 453–66. http://dx.doi.org/10.2307/1007189.

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“The interpretation of our reality through patterns not our own serves only to make us more unknown, ever less free, ever more solitary.”Gabriel García Márquez, Nobel Lecture, 1982In the second half of this century, we have been told, the Latin American novel came of age. Authors no longer felt constrained to subject indigenous contents to alien forms. Instead contents suggested forms truly representative of societies, polities, and cultures in search of identity and struggling with numerous historic problems, some not even of their own region's making.Although Latin American novels have long been recognized as important to the area's cultural development, as indicators of literary achievement, and as valuable sources for scholars, few works published between Machado de Assis's Dom Casmuro (1900) and Miguel Angel Asturias's Men of Corn (Hombres de maiz, 1949) could be described as aesthetic magna opera. In the long hiatus essayists took up the task of portraying reality, producing such classics as Euclides da Cunha's Rebellion in the Backlands (Os Sertões, 1902), José Vasconcelos's The Cosmic Race (La raza cósmica, 1925), José Carlos Mariátegui's Seven Interpretive Essays on Peruvian Reality (Siete ensayos de interpretación de la realidad peruana, 1927), Alberto Edwards Vives's The Aristocratic Fronde (La fronda aristocrática, 1927), and Ezequiel Martínez Estrada's X-Ray of the Pampa (Radiografía de la pampa, 1933).

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de Chadarevian, Soraya. « Normalization and the Search for Variation in the Human Genome ». Historical Studies in the Natural Sciences 50, n^o 5 (novembre 2020) : 578–95. http://dx.doi.org/10.1525/hsns.2020.50.5.578.

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This essay reflects on the tension between standardization and the search for variation in the human genome. The stabilization of the human chromosome count in the 1920s was based on the consensus that “Whites,” “Negroes,” and “Japanese,” as well as women and men, had the same number of chromosomes. Yet the idea that there might be chromosomal differences between various groups of people was never quite abandoned. When in the mid-1950s the human chromosome number was revised from 48 to 46, the new count was tested in populations around the world. The description of the “normal human karyotype” that was negotiated in the 1960s was driven by the search for a standard against which the genetic variation revealed by the flurry of testing could be measured. And although the human genome project in the 1990s promised to provide the genetic blueprint that all humans shared, it has in fact led to an increased focus on the genetic variation that distinguishes the history, identity, and health outcomes of various human populations. Following concrete examples, this essay investigates the historically contingent quests that have been driving the search for common standards and variation, and the role Pacific and Indigenous populations have played in these endeavors. This essay is part of a special issue entitled Pacific Biologies: How Humans Become Genetic, edited by Warwick Anderson and M. Susan Lindee.

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Mukherjee, Soumen. « AMMU’S MAN : RECONNOITERING THE MACHISMO OF VELUTHA IN THE GOD OF SMALL THINGS ». Folia linguistica et litteraria XII, n^o 34 (avril 2021) : 25–39. http://dx.doi.org/10.31902/fll.34.2021.2.

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Machismos, as is the instance with feminineness for women, are publically built gender profiles under which men are pigeonholed. The inferred affiliation between male bodies and machismos or masculinity presents us with an understanding of the sex/gender gap where ‘sex’ is seen as remaining a preeminence and ‘gender’ as a set of facets which are ancillary. New directions in feminist studies have begun to take up this issue of reconsidering or rediscovering masculinity, especially in the context of recent works of Literature. Arundhati Roy’s Man-booker award winning novel, The God of Small Things (1997) is predominantly a novel about battle- in and through the body. Velutha, “The God of Loss. The God of Small Things” (Roy 265), whose name in Malayalam means “white” (Roy 73, 175 and 334), the colour affiliated both to sorrow and sunlit, has been depicted by the writer as the emblem of masculinity. Arundhati Roy builds an account that focuses on bodily happenstances that rebel considerable discourses and function as edges of cultural and social acquaintances. This study has been enthused by the comprehension that the subject of masculinity in women’s writing has not yet been explored to that extent, which it was expected to be! Little attention has been given to the analysis of women’s writing with the tools that theories of virilities provide. What masculinities emerge in Roy’s The God of Small Things is the multi-layered, mongrel text, wavering between traversing valuations of indigenous acuities of the standing of the man, the bequest of interventionism, and the impresses of novelty and globalization! Hence, this study, not only reconnoiters the different traits of masculinity present in Velutha as envisioned by a female writer, but it also deliberates in detail the male identity construction.

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Tsukanov, V. V., A. V. Vasyutin et Yu L. Tonkikh. « Prevalence, risk factors, and ethnic characteristics of uninvestigated dyspepsia ». Russian Medical Inquiry 4, n^o 5 (2020) : 263–67. http://dx.doi.org/10.32364/2587-6821-2020-4-5-263-267.

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Background: in our country, studies on the prevalence of dyspepsia performed using the Rome IV criteria are rare, which makes it difficult to objectively compare Russian and international data, including ethnic characteristics. Aim: to study the prevalence and risk factors of uninvestigated dyspepsia in indigenous and foreign residents in rural areas of the Republic of Khakassia. Patients and Methods: continuous epidemiological screening (coverage 93.4%) of dyspepsia was performed in the villages Matur, Anchul, Verchnii Kurlugash, Nizhnie Siry, Bolshoy Bor, Bolshaya Seya, Verkhnyaya Seya, Inchul, Verkhnii Tashtyp of the Tashtyp district. A total of 2,080 newly-arrived residents (Caucasians, 911 males, average age 43.6 years) and 2,117 indigenous residents (Khakas, 978 males, average age 42.9 years) were surveyed. Dyspepsia was studied in accordance with the recommendations of the Rome IV criteria. Epigastric pain syndrome and postprandial distress syndrome were distinguished. Due to the fact that endoscopic examination of patients was not used, dyspepsia was considered as uninvestigated dyspepsia. The presence of Helicobacter pylori was determined serologically in 566 Caucasians and 533 Khakas. The results of clinical examination and interview (social status, complaints, medical history) were recorded in the standard questionnaires. Results: uninvestigated dyspepsia was diagnosed in 24.6% of Caucasians and 19.2% of Khakas (p<0.001). Gender did not affect the prevalence of dyspepsia in Khakas. Among Caucasians, there was a tendency to more common detection of dyspepsia in women. The pain variant of dyspepsia prevailed in men in both populations. The incidence of postprandial distress syndrome among Caucasians was significantly higher in women. Other risk factors for dyspepsia in both populations were the following: age older than 50, Helicobacter pylori infection, smoking 20 or more cigarettes per day for more than 10 years, history of gallbladder pathology, acute viral hepatitis and helminthiasis. Conclusion: the data obtained allow to consider the influence of ethnicity on the prevalence of uninvestigated dyspepsia, including depending on gender identity. KEYWORDS: uninvestigated dyspepsia, ethnic characteristics, Helicobacter pylori, prevalence, risk factors. FOR CITATION: Tsukanov V.V., Vasyutin A.V., Tonkikh Yu.L. Prevalence, risk factors, and ethnic characteristics of uninvestigated dyspepsia. Russian Medical Inquiry. 2020;4(5):264–267. DOI: 10.32364/2587–6821–2020–4-5-263-267.

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