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1
Campbell, Erika, Alyssa Austin, Maddison Bax-Campbell, Esmé Ariss, Sophia Auton, Emily Carkner, Gabriela Cruz et al. « Indigenous Relationality and Kinship and the Professionalization of a Health Workforce ». Turtle Island Journal of Indigenous Health 1, no 1 (12 octobre 2020) : 8–13. http://dx.doi.org/10.33137/tijih.v1i1.34016.
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We, as a group of academic learners, argue the professionalization of healthcare service providers reinforces hierarchies of knowledge that results in the exclusion of Indigenous Peoples. Through decolonizing theory and Indigenous methodology, we applied Indigenous understandings of relationality and kinship to examine the professionalization of the health workforce. Relationality is a philosophy that describes the interconnections between all of creation and kinship consists of family, community, and all extended human and more-than-human relations. Indigenous health knowledges reflect relationality and kinship and are practiced by midwives, doulas, and Comadronas. Within the Euro-Western biomedical model, these healers are often incorporated into maternity care services for the purposes of professionalizing their roles. Professionalization, however, reinforces power differentiations between healthcare providers and advances biomedical hegemony and hierarchies of knowledge, all of which exclude Indigenous kinship and relationality. The dangers of professionalization of the health workforce result in the omission of Indigenous knowledges, because the Euro-Western biomedical model of health is built on the philosophies of colonialism and capitalism. To counter professionalization, Indigenous relationality and kinship must be prioritized in the provision of healthcare so that it is inclusive to Indigenous Peoples and their knowledges, the results of which will benefit us all.
2
Roy, Nicole. « The Use of Indigenous Research Methodologies in Counselling : Responsibility, Respect, Relationality, and Reciprocity ». First Peoples Child & ; Family Review 17, no 1 (20 mars 2023) : 3–19. http://dx.doi.org/10.7202/1097719ar.
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The values of “Responsibility, Respect, Relationality and Reciprocity (the 4Rs)” in Indigenous research methodologies inform the core principles of Indigenous kinship systems. This is most often understood as the interconnectedness to land, relatives, animals, and spirits. Despite ongoing systems of oppression, Indigenous kinship values have not only survived but continue to demand a rightful a place within our education, health, justice, and welfare systems. Through critical self-reflective praxis, I explore how the values of “Responsibility, Respect, Relationality and Reciprocity” that guide Indigenous research methodologies (IRM) can disrupt Western based psychotherapies and counselling practices that too often reproduce harm onto Indigenous peoples. The 4Rs upheld in IRM strengthen kinship by centring the values that promote the beauty and intelligence of Indigenous knowledge systems and generations of knowledge holders.
3
Pravinchandra, Shital. « ‘More than biological’ : Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction ». Medical Humanities 47, no 2 (juin 2021) : 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
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This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
4
Cucarella-Ramón, Vicent. « Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour ». International Journal of English Studies 21, no 1 (29 juin 2021) : 21–37. http://dx.doi.org/10.6018/ijes.437511.
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Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.
5
Killsback, Leo Kevin. « A nation of families : traditional indigenous kinship, the foundation for Cheyenne sovereignty ». AlterNative : An International Journal of Indigenous Peoples 15, no 1 (9 janvier 2019) : 34–43. http://dx.doi.org/10.1177/1177180118822833.
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One of the major destructive forces to American Indian peoples were the assimilation-based policies that destroyed traditional kinship systems and family units. This destruction contributed to the cycle of dysfunction that continues to plague families and homes in Indian country. A second major destructive blow occurred when colonial forces, through law and policy, reinforced white male patriarchal kinship and family systems. In this colonial system, American Indian concepts, roles, and responsibilities associated with fatherhood and motherhood were devalued and Indian children grew up with a dysfunctional sense of family and kinship. This article examines the traditional kinship system of the Cheyenne Indians, highlighting the importance of kinship terms, roles, and responsibilities. The traditional Cheyenne kinship system emphasized familial relationships for the sake of childrearing and imparting traditional values of respect, reciprocity, and balance. Traditional principles of heške’estovestôtse (motherhood), héhe’estovestôtse (fatherhood), and méhósánestôtse (love) were the backbone of the Cheyenne family.
6
Novikova, Natalia. « Aboriginal entrepreneurship in Russia : resources, technologies and social institutes ». Вестник антропологии (Herald of Anthropology) 46, no 2 (mai 2019) : 5–18. http://dx.doi.org/10.33876/2311-0546/2019-46-2/5-18.
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Aboriginal entrepreneurship is seen as a new form of social organization. Economic activity in the enterprises of indigenous peoples is based on family and kinship ties, and focuses on traditional use of nature, as well as on the knowledge and culture of the peoples of the North. Therefore, their entrepreneurship is limited by the traditional lifestyle, which is based on reindeer breeding, hunting, fishing, and gathering. The government authorities adopt laws and programs aimed at the preservation of the traditional lifestyle of indigenous peoples, but not at the development of free enterprise. Indigenous people offer the strategy of modern development, which is based on original culture and new social institutes. The author analyzes enterprises of Sakhalin (fishery), Yamal-Nenets AO (reindeer breeding) and Khanty-Mansi autonomous areas (cultural business, tourism) and considers the factors influencing development of native business and its place in modern market economy.
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O’Sullivan, Sandy. « The Colonial Project of Gender (and Everything Else) ». Genealogy 5, no 3 (16 juillet 2021) : 67. http://dx.doi.org/10.3390/genealogy5030067.
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The gender binary, like many colonial acts, remains trapped within socio-religious ideals of colonisation that then frame ongoing relationships and restrict the existence of Indigenous peoples. In this article, the colonial project of denying difference in gender and gender diversity within Indigenous peoples is explored as a complex erasure casting aside every aspect of identity and replacing it with a simulacrum of the coloniser. In examining these erasures, this article explores how diverse Indigenous gender presentations remain incomprehensible to the colonial mind, and how reinstatements of kinship and truth in representation fundamentally supports First Nations’ agency by challenging colonial reductions. This article focuses on why these colonial practices were deemed necessary at the time of invasion, and how they continue to be forcefully applied in managing Indigenous peoples into a colonial structure of family, gender, and everything else.
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Radke, Amelia, et Heather Douglas. « Indigenous Australians, Specialist Courts, and The Intergenerational Impacts of Child Removal in The Criminal Justice System ». International Journal of Children’s Rights 28, no 2 (17 juin 2020) : 378–400. http://dx.doi.org/10.1163/15718182-02802005.
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Murri Courts are a specialist criminal law practice that includes Elders and respected persons of the local Community Justice Group in the sentencing of Aboriginal and Torres Strait Islander defendants. Drawing on an ethnographic study of two southeast Queensland Murri Courts, this article explores the impact of State ordered out-of-home care on Aboriginal and Torres Strait Islander defendants and their children. We show how Community Justice Groups and specialist courts help to address the intergenerational impacts of child protection interventions. The rights of Australian Indigenous peoples to enjoy, maintain, control, protect and develop their kinship ties is recognised under the Human Rights Act 2019 (Qld) and international human rights treaties. We suggest that policymakers and legislators should better recognise and support Community Justice Groups and specialist courts as they provide an important avenue for implementing the rights of Australian Indigenous peoples to recover and maintain their kinship ties.
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Rajabova, Shakhlo E. « THE ROLE OF MULTILATERAL CULTURAL AND HUMANITARIAN RELATIONS IN THE DEVELOPMENT OF REGIONAL COOPERATION ». Oriental Journal of History, Politics and Law 02, no 02 (1 avril 2022) : 70–79. http://dx.doi.org/10.37547/supsci-ojhpl-02-02-10.
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Historically, Central Asian countries have always considered themselves to belong to a single region. The indigenous peoples of Central Asia had a common history, similar cultures, customs, and even believed in one religion. Countries in the region, especially in their border areas, are home to many ethnic groups from neighboring countries, which in turn helps to strengthen kinship ties between a large number of people, particularly in Central Asia.
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Poespasari, Ellyne Dwi, Sri Hajati et S. Soelistyowati. « THE APPLICATION OF THE DEVELOPMENT OF CUSTOMARY INHERITANCE LAW ACCORDING TO THE JURISPRUDENCE OF THE SUPREME COURT ». Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 29, no 1 (31 mai 2017) : 108. http://dx.doi.org/10.22146/jmh.17652.
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AbstractCustomary inheritance law is influenced by the three kinship system. The Indonesian indigenous peoples, if there is a dispute about inheritance customs, completed the family council, if the hearts of deliberation families not bring results, then the Settlement shown to the Indigenous Institute, but when hearts division of inheritance still feel less satisfied BY Decision Traditional Leader Then Settlement of inheritance can be resolved in the court. Application of norms The jurisprudence of the Supreme Court Third hearts kinship system can be implemented yet, due to lack of knowledge of indigenous peoples against jurisprudence. Jurisprudence singer known only hearts Verdict The heritage dispute resolved by the Court InstituteIntisariHukum waris adat masih dipengaruhi tiga sistem kekerabatan Pada masyarakat adat jika terjadi sengketa waris adat, diselesaikan musyawarah keluarga, apabila dalam musyawarah keluarga tidak membawa hasil, maka penyelesaian kepada lembaga adat, namun apabila dalam pembagian harta waris masih merasa kurang puas dengan putusan ketua adat maka penyelesaian waris dapat diselesaikan di pengadilan. Penerapan norma Yurisprudensi Mahkamah Agung dalam ketiga sistem kekerabatan belum dapat dilaksanakan, disebabkan kurangnya pengetahuan masyarakat adat terhadap yurisprudensi. Yurisprudensi ini hanya dikenal dalam putusan sengketa warisan yang diselesaikan oleh lembaga pengadilan.
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Lee, Emma. « ‘Reset the relationship’ : decolonising government to increase Indigenous benefit ». cultural geographies 26, no 4 (17 avril 2019) : 415–34. http://dx.doi.org/10.1177/1474474019842891.
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Aboriginal Tasmanian peoples have been characterised by extinction myths as an outcome of colonialism. The subsequent dispossession and exile from lands and seas for surviving communities have increased trauma. This article analyses the recent efforts of Aboriginal Tasmanian peoples to reframe relationships with the Tasmanian Government and create conditions for our emancipation away from colonial harms. To decolonise political negotiating environments and inject Indigenous-led strategies of ‘love-bombing’ that reflect cultural processes of kinship and reciprocity, we reset the relationship for good governance. Two case studies of Tasmanian land and sea management illustrate how an Indigenous politic has been created for reclaiming identity among shared futures.
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Zanardo-Zanin, Nauíra, Ivone Maria Mendes-Silva et Rodrigo Gonçalves do Santos. « El habitar indígena y su relación con el paisaje ». Arquitecturas del Sur 42, no 65 (31 janvier 2024) : 82–103. http://dx.doi.org/10.22320/07196466.2024.42.065.05.
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"This article seeks to weave relationships between living, the landscape, and the original peoples, especially the Mbyá Guarani[1] from Southern Brazil. We seek to relate the beings and elements that make up the landscape and are present in their narratives of origin and in the constructive forms they create to inhabit this landscape by transforming its components into architecture and places of conviviality. An ethnographic approach was used, including observations, dialogs, and journeys through the landscapes. Publications by indigenous and non-indigenous authors are interdisciplinary theoretical references that help these reflections. It is understood that the relationship between indigenous peoples and the landscape is ancestral, linked to their memories, narratives, and cosmologies. The constructive forms through which they inhabit the landscape reveal affection and a feeling of belonging and kinship with the elements that are part of it. In conclusion, it is perceived that the experienced wisdom of indigenous peoples about the landscape since time immemorial offers lessons to rethink our relationship with the planet as a whole. [1] Note on the spelling of indigenous terms: words in indigenous languages do not have a plural, so when referring to a people we use a capital letter in the singular (e.g.: the Guarani); while the use as an adjective is in lower case (e.g.: Guarani school). The other terms are based on the Guarani Lexicon by Dooley (2013). The forms used by the Guarani authors are respected and, in the case of quotations from other authors, the form used by them is maintained."
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Hall, Laura, Tanya Shute, Parveen Nangia, Mikaela Parr, Phyllis Montgomery et Sharolyn Mossey. « Indigenous Fathering and Wellbeing : Kinship and Decolonial Approaches to Health Research ». Diversity of Research in Health Journal 3 (4 mars 2020) : 97–112. http://dx.doi.org/10.28984/drhj.v3i0.303.
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In the past decade, Canadian statistics indicate that fathering nurtures family wellbeing which ultimately fosters community growth. The wellbeing of Indigenous men, shaped by determinants of health and culture-based perspectives, is challenged by ongoing settler colonialism. In particular to Indigenous men living with children in their homes, less is known about their strengths as nurturers. For the purpose of this study, based on Indigenist, decolonizing theories, 'father' is not conceived as the head of household. An alternative to the heteropatriarchal model is the kinship orientation of Indigenous fathering and as such, father refers to uncle, grandfather, traditional Clan leader, adoptive parent, and so on. This study's secondary quantitative analysis compared health and social characteristics of three cohorts of Indigenous adult men who identify as residing with children. Based on an extracted subset of variables from the 2012 Aboriginal Peoples Survey, results showed many significance comparisons among First Nations, Metis and Inuit men. Across health and social domains, multiple and decolonial supports are needed for Indigenous fathering to flourish.
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Mulyati, A., et Z. Zaenal. « Kinship in the Establishment of Settlements for Remote Indigenous Peoples in Central Sulawesi ». IOP Conference Series : Earth and Environmental Science 1075, no 1 (1 novembre 2022) : 012049. http://dx.doi.org/10.1088/1755-1315/1075/1/012049.
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Abstract The existence and implementation of living space pattern characterize settlements and is a specific model of living space. The management of living spaces is essential to the existence of culture and local wisdom. The study uses a naturalistic qualitative approach to find the concept of establishing settlements for disadvantaged indigenous communities. Residential homes form a linear line along the neighborhood road. Residential houses still use simple building materials, namely boards and bricks, like walls and zinc as roofs. Kinship is reflected, among others, in the relationship between residences in the form of open spaces, unlimited courtyards, functioning as play areas, or other interactive activities. This space equips with bale-bale or trees as protection. Other remaining slots use to raise livestock, toilets, laundry rooms, and food stalls. The displacement of settlements from the top of the mountains caused the fields as the primary source of livelihood to remain in their original places, equipped with their garden houses. The new residential environment has several facilities such as village offices, mosques, schools, and general facilities building. Deliberation, consensus, kinship, and cooperation remain the principles of settler life, reflected in the formation of unlimited space and carrying out various daily life activities.
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Tóth, Szilárd Tibor. « Uralist Aleksei Burõkin – ühe polühistori panus soome-ugri ja samojeedi rahvaste folkloori, etnoloogia ja keelte uurimisse ». Mäetagused 88 (avril 2024) : 145–58. http://dx.doi.org/10.7592/mt2024.88.toth.
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The article gives an overview of the contribution of Alexey Burykin (1954–2021), doctor of philology and history, to the study of the languages, folklore and ethnology of the Finno-Ugric and Samoyed peoples. Burykin, whose total number of publications exceeds 1,300, has researched the Uralic peoples in a comparative way, in the context of other peoples; above all, the indigenous peoples of Siberia. His field of interests has included the mention of the Uralic peoples in sources, old written texts, folkloristics and ethnology of the Uralic peoples (Ob-Ugric, Samoyed and Sami folklore, Siberian shamanism), etymology of common and proper names, kinship vocabulary and the problems of the Khanty phrasal verb.
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Kadir, Jawad. « Perceiving the Enemy Differently : A Psycho-cultural Analysis of Pakistan–India Conflict ». Journal of Asian Security and International Affairs 6, no 2 (11 juin 2019) : 189–216. http://dx.doi.org/10.1177/2347797019842445.
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By using an interdisciplinary approach, this article seeks to examine Pakistan–India partition and their on-going rivalry which is a permanent threat to the South Asian regional security. This article analyses the Pakistan–India conflict through a fresh psycho-cultural framework to explain both states’ endless competitive urge to outpace each other. I will describe the attributes of the indigenous ‘culture of conflict’ in both countries and use them as an ‘analogy’. This article develops a conflict theory to explain the rationale behind such an emotion-laden rivalry between the two nations. The conflict theory presented in this article (which can be termed as Sharike-Bazi [Culture of Conflict]) explains that peoples’ conflict behaviours in Pakistan and India are rooted in their earliest socialisation within primary kinship institutions. In Pakistan and India, the indigenous ‘culture of conflict’ emanates from the segmentation of the most pervasive and influential institutions, the kinship institutions. The moralities of conflict behaviour learned within these institutions are extrapolated to every other institution in the outside world. Therefore, psychologically, the indigenous ‘culture of conflict’ creates certain moral views affecting the conflict behaviour of people as well as policymakers. It provides them with cultural moralities to pursue this zero-sum interstate conflict.
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Hancock, Frances. « Becoming and Being Irish-Pākehā : Crafting a Narrative of Belonging That Inspirits Indigenous–Settler Relationships ». Genealogy 4, no 4 (24 novembre 2020) : 113. http://dx.doi.org/10.3390/genealogy4040113.
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Irish-Pākehā (a European New Zealander of Irish descent) is a settler identity that embodies ancestral relations with forebears and homelands as well as a relationship with Māori, the Indigenous Peoples of Aotearoa-New Zealand. Being of Irish descent carries multiple meanings that can nourish a sense of identity, a sense of belonging, and significant relationships. How have my Irish ancestral relations and places of belonging cultivated in me those relational qualities and ethical–political commitments that inspirit the Indigenous–settler engagements that are part of my personal and professional life? Here I explore the complexities of becoming and being Irish-Pākehā in response to that question. Travelling across generations and two countries, I utilise a series of guiding questions to help construct an Irish-Pākehā diasporic identity through a narrative of belonging. Following Nash, I explore geographies of relatedness, doing kinship, and the effects of identity-making through kinship as a way to understand who I am/am becoming and why being Irish-Pākehā matters in my work with Indigenous Māori.
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Noviardi, Noviardi, et Syafwan Rozi. « Penerapan nilai toleransi antar budaya dalam pelaksanaan hukum kewarisan Islam pada masyarakat perbatasan di Rao Pasaman Sumatera Barat ». Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 17, no 1 (30 juin 2017) : 85. http://dx.doi.org/10.18326/ijtihad.v17i1.85-112.
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The Rao community on the border of West Sumatra inhabited by ethnic Minangkabau and ethnicMandailing is a plural society that embraces two kinship systems. The patrilineal, the matrilineal, and theparent. But in the process of their interaction for decades there has been interaction through culturaltolerance in the kinship system. Here the birth of a parental kinship and familial system is the mostdominant character in this multi ethnic Rao region as a new kinship system built in their social interactionprocess for hundreds of years. This system also affects the inheritance division system in theirinteractions. As for the inheritance distribution system, indigenous peoples of the border, especially theRao area, have applied several types of inheritance distribution: First, Rao customary people use the newcustomary law of parental system which combines two customs as the first spear in determininginheritance. Second, they use Islamic law, because the Minangkabau and Mandailing are Moslems, so theyuse Islamic law in the inheritance. Third, they use national law, because if customary law and Islamic lawdo not want to be used then they use national law. These three systems are all intercultural toleranceamid differences in their customary system between Minangkabau adat matrineal system and Mandailingcustom patrineal system.
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Khadka, Kul Bahadur. « Conceptualizing Indigenous Literatures ». Journal of Development Review 7, no 1 (31 décembre 2022) : 7–17. http://dx.doi.org/10.3126/jdr.v7i1.67010.
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This article makes a quest for various concepts of Indigenous literatures. It deals with how the settler colonizers mainly in the context of North America traumatized the indigenous peoples and how the stories associated with them influence their generation now. It aims to disseminate the truth and beauty of Indigenous literatures and point out their equal quality and significance compared to the mainstream or non-indigenous literatures. The main ethos of indigenous literatures is relationship that evokes forgiveness, compassion and hope. Indigenous literatures remind the past and teach the present generations to struggle and prove themselves as good ancestors for their posterity. They speak for the wellbeing of humans and other-than-human beings. ndigenous literatures condemn isolation and fragmentation. They focus on interdependencies and mutual trusts. They induce possibilities and trigger optimism. They bear some barriers from the Eurocentric perspective of modernity and the mainstream literatures. All literatures matter. They should equally blossom and flourish. Indigenous literature has become an emerging discipline that upholds and strives for coexistence, interconnectedness, mutual respect and kinship.
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Donald, Dwayne. « We Need a New Story : Walking and the wâhkôhtowin Imagination ». Journal of the Canadian Association for Curriculum Studies 18, no 2 (16 mars 2021) : 53–63. http://dx.doi.org/10.25071/1916-4467.40492.
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Inspired and guided by the nêhiyaw (Cree) wisdom concept of wâhkôhtowin, this paper frames walking as a life practice that can teach kinship relationality and help reconceptualize Indigenous-Canadian relations on more ethical terms. I argue that Indigenous-Canadian relations today continue to be heavily influenced by colonial teachings that emphasize relationship denial. A significant curricular and pedagogical challenge faced by educators in Canada today is how to facilitate the emergence of a new story that can repair inherited colonial divides and give good guidance on how Indigenous peoples and Canadians can live together differently. In my experience, the emergence of a new story can be facilitated through the life practice of walking.
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Karimah, Ismatul, et Ade Gunawan. « Implementasi Hukum Adat dalam Pembagian dan Penyelesaian Sengketa Waris pada Masyarakat Minangkabau : Studi Kasus Kerapatan Adat Pagaruyung ». As-Syar'i : Jurnal Bimbingan & ; Konseling Keluarga 6, no 2 (18 juillet 2024) : 2302–20. http://dx.doi.org/10.47467/as.v6i2.7102.
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Indonesia also recognizes customary inheritance law that encompasses a variety of different traditions and legal systems, depending on the ethnic group and region. Referring to inheritance law in Minangkabau, the indigenous community is known for its matrilineal kinship system, where lineage and inheritance are inherited through the mother's lineage. This study aims to determine the implementation of the distribution of customary inheritance law in Minangkabau indigenous peoples. This research uses the Normative-Empirical method, because the researcher combines elements of normative and empirical law, and the author also examines a legal case from an interview with the Chairman of the Nagari Pagaruyuang Customary Density. In Minangkabau society, the applicable inheritance law is different from inheritance law in civil law, the kinship system adopted is a matrilineal kinship system with the distribution of inheritance in the form of sako and pusako. Dispute resolution involves the active role of the customary clan/elder as mediator, decision-maker, and implementation of the decision. Inheritance disputes in Minangkabau society are a complex phenomenon involving various cultural, social and legal factors. Minangkabau customary law plays a central role in regulating inheritance distribution and conflict resolution. Values such as kinship, social justice and deliberation are key principles in this process, with deliberation as a means to reach mutual agreement in dispute resolution.
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Wilson, Nicole J., et Jody Inkster. « Respecting water : Indigenous water governance, ontologies, and the politics of kinship on the ground ». Environment and Planning E : Nature and Space 1, no 4 (25 juillet 2018) : 516–38. http://dx.doi.org/10.1177/2514848618789378.
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Indigenous peoples often view water as a living entity or a relative, to which they have a sacred responsibility. Such a perspective frequently conflicts with settler societies’ view of water as a “resource” that can be owned, managed, and exploited. Although rarely articulated explicitly, water conflicts are rooted in ontological differences between Indigenous and settler views of water. Furthermore, the unequal water governance landscape created by settler colonialism has perpetuated the suppression of Indigenous ways of conceptualizing water. This paper thus examines the “political ontology” of water by drawing on insights from the fields of critical Indigenous studies, post-humanism, and water governance. Additionally, we engage a case study of four Yukon First Nations (Carcross/Tagish, Kluane, Tr’ondëk Hwëch’in, and White River First Nations) in the Canadian North to examine their water ontologies through the lens of a politics of kinship including ideas about “respecting water.” We also examine the assumptions of settler-colonial water governance in the territory, shaped by modern land claims and self-government agreements. We close by discussing the implications of Indigenous water ontologies for alternate modes of governing water.
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Leroux, Darryl. « ‘We’ve been here for 2,000 years’ : White settlers, Native American DNA and the phenomenon of indigenization ». Social Studies of Science 48, no 1 (9 janvier 2018) : 80–100. http://dx.doi.org/10.1177/0306312717751863.
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Relying on a populace well-educated in family history based in ancestral genealogy, a robust national genomics sector has developed in Québec over the past decade-and-a-half. The same period roughly coincides with a fourfold increase in the number of individuals and organizations in the region self-identifying with a mixed-race form of indigeneity that is counter to existing Indigenous understandings of kinship and citizenship. This paper examines how recent efforts by genetic scientists, working on a multi-year research project on the ‘diversity’ of the Québec gene pool, intervene in complex settler-Indigenous relations by redefining indigeneity according to the logics of ‘Native American DNA’. Specifically, I demonstrate how genetic scientists mobilize genes associated with Indigenous peoples in ways that support regional efforts to govern settler-Indigenous relations in favour of otherwise white settler claims to Indigenous lands.
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Amin, Husna, Nanda Saputra et Desi Asmaret. « The Intersection of Religion and Pancasila in Dalihan Na Tolu ». JUPIIS : JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 14, no 2 (23 décembre 2022) : 158. http://dx.doi.org/10.24114/jupiis.v14i2.39745.
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Humans' characteristics as social beings and God-created creatures are shaped by culture's past.) As long as there is life, culture will never disappear. Genoside occurs when the state commits ethnic massacres, inter-ethnic conflicts, inter-religious conflicts, and so forth. The diverse South Tapanuli community is relatively active, and kinship relationships are highly mobile. Descriptive qualitative research is used in this study. In order to keep the dalihan na tolu community strong and united, some disputes should go through mediation instead of the courts. The authority to control the land over communal land rights belonged to indigenous people in the ulayat lands of the Harahap, Siregar, and other clans, such as the Dalimunthe, Daulay in Angkola. If the land is not used, it will once again be a communal right that is protected by the Angkola Batak indigenous people's village heads and/or customary holders. The act of selling and buying rights causes these activities to become deviant.In order to strengthen indigenous peoples and ulayat lands in the future, cooperation is required. In order to keep the dalihan na tolu community strong and united, some disputes should go through mediation instead of the courts.
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Afnaini. « The Development of Inheritance Customary Law For The Heirs of Girls According To The Patrilineal Kinship System ». Britain International of Humanities and Social Sciences (BIoHS) Journal 4, no 1 (19 février 2022) : 91–102. http://dx.doi.org/10.33258/biohs.v4i1.591.
Texte intégralRésumé :
Inheritance law in Indonesia is still plural, this happens because Indonesia does not yet have a National Inheritance Law that applies to all Indonesian people. In connection with the absence of the law, in Indonesia there are still three (3) kinship systems, i.e. the kinship system, the parental kinship system and the matrilineal kinship system. Additionally, through the Decree of the Supreme Court of the Republic of Indonesia dated November 1, 1961 Reg No. 179/K/Sip/1961 which states that the girl and boy of a joint heir are entitled to inheritance in the sense that the share of boys is equal to that of girls. The problems in this research are 1) how to development of inheritance distribution practices for inheritance to girls in the patrilineal kinship system 2) how is the direction of development of customary inheritance law towards inheritance to girls in the patrilineal kinship system? This study uses research methods with a normative approach. The results showed that the practice of dividing inheritance for inheritance to girls in the patrilineal kinship system has undergone changes in several factors that effect the development of changes in indigenous peoples, including education, overseas/migration, economic and religious factors as well as social court decisions. 2) The direction of development of customary inheritance law towards inheritance to girls in the patrilineal kinship system began with the issuance of Supreme Court Decision Number 179K/Sip/1961 and has moved towards a patrilineal system that provides equality towards equality and rights for boys and girls because it is influenced by human factors, justice and equality between men and women.
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Richardson, Meenakshi, et Sara F. Waters. « Indigenous Voices against Suicide : A Meta-Synthesis Advancing Prevention Strategies ». International Journal of Environmental Research and Public Health 20, no 22 (15 novembre 2023) : 7064. http://dx.doi.org/10.3390/ijerph20227064.
Texte intégralRésumé :
Rates of suicidality amongst Indigenous Peoples are linked to historical and ongoing settler-colonialism including land seizures, spiritual oppression, cultural disconnection, forced enculturation, and societal alienation. Consistent with decolonial practices, Indigenous voices and perspectives must be centered in the development and evaluation of suicide prevention programs for Indigenous Peoples in the United States to ensure efficacy. The current study is a meta-synthesis of qualitative research on suicide prevention among Indigenous populations in the United States. Findings reveal little evidence for the centering of participant voices within existing suicide prevention programs. Applied thematic analysis of synthesis memos developed for each article in the final sample surfaced four primary themes: (1) support preferences; (2) challenges to suicide prevention; (3) integration of culture as prevention; and (4) grounding relationships in prevention. The need for culturally centered programming and the inadequacy of ‘pan-Indian’ approaches are highlighted. Sub-themes with respect to resiliency, kinship connection, and safe spaces to share cultural knowledge also emerge. Implications of this work to further the decolonization of suicide prevention and aid in the promotion of culturally grounded prevention science strategies are discussed.
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Sinclair, Rebekah. « Righting Names ». Environment and Society 9, no 1 (1 septembre 2018) : 91–106. http://dx.doi.org/10.3167/ares.2018.090107.
Texte intégralRésumé :
Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.
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Syafi’i, Muhammad. « Peranan Masyarakat Adat Petalangan Dalam Mengamalkan Nilai Struktur Adat Berbasis Kearifan Lokal Lingkungan ». Dinamika Lingkungan Indonesia 5, no 2 (18 juillet 2018) : 97. http://dx.doi.org/10.31258/dli.5.2.p.97-107.
Texte intégralRésumé :
Indonesia's natural resources (SDA) along the equator, from the west to the east are experiencing accelerative, extensive and massive shrinkage. The erosion of natural resources almost does not put forward the concept of sustainable development, it has even entered the areas of indigenous peoples. The loss of land forests, for the people of Petalangan does not only mean losing livelihoods and livelihoods, but more fundamentally is the loss cultural resources. Petalangan Indigenous People in Riau were formerly in the government of the Kampar Kingdom then this kingdom changed its name to the Kingdom of Pelalawan. They live berpuak fathers and tribes. In adapting to the environment, community groups develop environmental wisdom as a result of the abstraction of experience managing the environment. This study aims to analyze the role of the indigenous people Petalangan in applying the values of customary structures based on environmental wisdom. The research method was conducted using qualitative descriptive method. Sources of data selected by purposive and snowball sampling. Data obtained data sourced from primary and secondary data. Data was collected through interviews and observations. From the research it can be concluded that kinship system, ethnic group, institutional structure, legal values, customary norms, sanctions and symbolics play a role in strengthening the local wisdom culture environment because they feel one lineage and in one community that has the same interests, the community feels land, river and the jungle must be guarded because of the common property in accordance with the sense of kinship possessed by the Petalangan community, in customary customs there is a regulation about the use that relates to the environment.
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Yusuf, Muhamad, Marwan Sileuw, Rachmad Surya Muhandy et Novita Mulyanita. « Som Tradition for Interreligious Harmony and Natural Preservation ». Walisongo : Jurnal Penelitian Sosial Keagamaan 29, no 1 (20 mai 2021) : 79–100. http://dx.doi.org/10.21580/ws.29.1.8103.
Texte intégralRésumé :
The article particularly portrays and studies the Matbat tribe. The Matbat tribe inhabitants establish a system to unite the Matbat people to create stability and peace in overcoming external situations. The intriguing part of the Matbat tribe is that they, starting from an individual level, keep preserving their communal tradition to sustain peace among them and defend their territory. The customary structure of the Matbat people in West Misool was created based on mutual agreement with the roles, duties and functions that are obtained to maintain balance and harmony aimed at kinship values. There are various symbols in the implementation of the Som, which act as a vehicle of conception that has a meaning as mediation that is actualization in daily life. Som's tradition is a unifying tool for the Matbat indigenous people. The procedures for implementing the tradition are determined by customs arranged in the Matbat customary structure. The Som tradition is an annual event held by the villagers and has the power of customary law that regulates the two villages. The Som tradition is carried out from generation to generation. It develops into values firmly held by the indigenous peoples, not only as their perspective on natural resource management policy. It also as the respect of the Younger Brother (Magey village, which is Protestant Christian) to the Elder Brother (Gamta village, which is Muslim), and as a collective awareness composed in creating a moral balance for indigenous peoples to maintain harmony.
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Taagepera, Rein. « Eastern Finno-Ugrian Cooperation and Foreign Relations ». Nationalities Papers 29, no 1 (mars 2001) : 181–99. http://dx.doi.org/10.1080/00905990120036457.
Texte intégralRésumé :
Britons and Iranians do not wax poetic when they discover that “one, two, three” sound vaguely similar in English and Persian. Finns and Hungarians at times do. When I speak of “Finno-Ugrian cooperation,” I am referring to a linguistic label that joins peoples whose languages are so distantly related that in most world contexts it would evoke no feelings of kinship. Similarities in folk culture may largely boil down to worldwide commonalities in peasant cultures at comparable technological stages. The racial features of Estonians and Mari may be quite disparate. Limited mutual intelligibility occurs only within the Finnic group in the narrow sense (Finns, Karelians, Vepsians, Estonians), the Permic group (Udmurts and Komi), and the Mordvin group (Moksha and Erzia). Yet, despite this almost abstract foundation, the existence of a feeling of kinship is very real. Myths may have no basis in fact, but belief in myths does occur. Before denigrating the beliefs of indigenous and recently modernized peoples as nineteenth-century relics, the observer might ask whether the maintenance of these beliefs might serve some functional twenty-first-century purpose.
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Iorns Magallanes, Catherine J. « Improving the Global Environmental Rule of Law by Upholding Indigenous Rights : Examples from Aotearoa New Zealand ». Global Journal of Comparative Law 7, no 1 (2 février 2018) : 61–90. http://dx.doi.org/10.1163/2211906x-00701004.
Texte intégralRésumé :
A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.
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Hi. Soleman, Saiful, et Sudiar Kokodaka. « Legal Protection Of Traditional Rights Togutil Tribal Community In Halmahera Forest Inside ». International Journal of Educational Research & ; Social Sciences 3, no 3 (25 juin 2022) : 1247–50. http://dx.doi.org/10.51601/ijersc.v3i3.396.
Texte intégralRésumé :
The protection of the rights of the Customary Law Community (MHA) at the conceptual level has been guaranteed by the constitution. The existence of articles 18 B paragraphs (2) and 28I (3) of the 1945 Constitution as well as sectoral laws (Law Number 5 of 1960 concerning Agrarian Principles. empirical normative research, the Togutil tribal people still live nomadic in the forest and there are who have settled in a settlement around the forest, that the traditional rights of the indigenous peoples of the Togutil tribe are defined as a group of people who have something in common, to live in a certain area, either because of blood relations or kinship (geneological), clans and clans, and/or regional (geological) relations, have various customary law regulations.
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Merkin, Sophia. « Decolonizing Landscapes ». Re:Locations - Journal of the Asia-Pacific World 3, no 2 (30 novembre 2020) : 123–37. http://dx.doi.org/10.33137/relocations.v1i1.34474.
Texte intégralRésumé :
Drawing on postcolonial and decolonial theory and the vexed history of landscapes, I argue that Walsh’s canvases function as decolonizing agents. They destabilize and challenge the legacy of European landscapes and encounters, offering a distinctly critical and indigenous rearticulation of the genre. Paintings by contemporary artist John Walsh feature lush and ethereal scenes, often populated by figures both human and mythical. Half Māori (Aitanga a Hauiti) and half Pākehā (of white settler descent), Walsh’s eerie paintings are suffused with a devotion to and kinship with the natural world of Aotearoa New Zealand and its indigenous peoples. His paintings lay bare the complicated and partial qualities of landscapes as an artistic genre, providing a counterpoint to centuries of European colonial tableaux.
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Troester, Patrick T. « “No Country Will Rise above Its Home, and No Home above Its Mother” : Gender, Memory, and Colonial Violence in Nineteenth-Century Texas ». Western Historical Quarterly 52, no 2 (7 avril 2021) : 143–66. http://dx.doi.org/10.1093/whq/whab001.
Texte intégralRésumé :
Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.
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Vipond, Celina M., et Cheyenne Greyeyes. « What is home ? : Wisdom from nêhiyawêwin ». Radical Housing Journal 4, no 2 (21 décembre 2022) : 9–24. http://dx.doi.org/10.54825/efrl1374.
Texte intégralRésumé :
Policies mandated by the Canadian government in its ongoing assimilation project have interrupted the transmission of knowledge and traditional family systems by separating Indigenous peoples from our homes, lands, and languages. This work is concerned with decolonizing western concepts of home and family in Canada through an Indigenous lens, validating Indigenous ways of knowing when it comes to home and housing, and therefore challenging the way Indigenous issues are addressed. We will be utilizing the lexicons of nêhiyawêwin (Y-dialect Cree) as a primary source to explore the embedded knowledge within the language. Nêhiyawêwin positions women as integral to strong community and family relations, as positioned by traditional matriarchal systems. Indigenous ideas of family are more expansive and broadly defined compared to western worldviews, supporting the circular transmission of oral culture over several generations. To truly understand Indigenous ideas of home, the reader must consider the fluidity of kinship and adoption, as well as what and where home is. This includes a relationship to the land and a spiritual sense of being. With this in mind, we call for Indigenous authority over policy and programming to address Indigenous social issues in Canada. This would allow for Indigenous paradigms to effectively inform policy and housing initiatives that serve Indigenous populations.
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Syahruddin, Erwin, Moh Fadli, Rachmad Safa’at et Istislam Istislam. « Factors that Encourage the Implementation of Alternative Dispute Resolution Between Indigenous Peoples and Corporations in Indonesia ». Open Journal for Legal Studies 5, no 1 (11 août 2022) : 11–18. http://dx.doi.org/10.32591/coas.ojls.0501.02011s.
Texte intégralRésumé :
In essence, customary law prioritizes the existence of deliberation and consensus, both in the family, kinship, neighborliness starting a job or in ending the work between one and the other, preferably the way of settlement in harmony and peace with deliberation and consensus, by forgiving each other without having to rush the relationship directly brought or delivered to the state court. However, it is necessary to evaluate in-depth the implementation of alternative effectiveness of environmental dispute resolution to comply with local wisdom to realize social justice. Therefore, the authors examined the factors that influence the implementation of alternative environmental solutions with the type of socio-legal research and enforcement of legal sociology.
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Powell, Lara, Amberly Quakegesic, Elena McCulloch, Isabelle Allen et Ben Bradshaw. « Rooting natural climate solutions in Wahkohtowin through Indigenous guardianship : insights from a youth-led initiative in Northern Ontario, Canada ». FACETS 9 (1 janvier 2024) : 1–17. http://dx.doi.org/10.1139/facets-2023-0104.
Texte intégralRésumé :
In recent years, increasing attention has been directed to “natural climate solutions” to mitigate climate change through the protection, restoration, and improved management of carbon-storing ecosystems. In practice, Indigenous Peoples have been implementing natural climate solutions for millennia through land stewardship. As Indigenous nations and communities in Canada reassert stewardship roles through Indigenous Guardians programs, the question arises: what possibilities emerge when natural climate solutions are driven by Guardians, guided by multifaceted community priorities and Indigenous knowledge? This paper responds to this question, drawing upon collaborative research with Wahkohtowin Development, a social enterprise based in Treaty 9 territory (Ontario, Canada), made up of Chapleau Cree First Nation, Missanabie Cree First Nation, and Brunswick House First Nation. We engaged youth Guardians in workshops that generated insights on the role of youth, cross-cultural collaboration, and holistic conceptualizations of climate action rooted in Indigenous ontologies (such as the Cree philosophy of wahkohtowin, embodying kinship and interconnectedness). Our analysis reveals that Indigenous Guardians are well positioned to advance natural climate solutions and to do so in an integrative manner that addresses intersecting challenges—with benefits for communities, ecosystems, climate action, and reconciliation.
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Kuropjatnik, M. S. « Indigeneity in the context of globalization : epistemological and sociocultural aspects ». RUDN Journal of Sociology 19, no 3 (15 décembre 2019) : 387–96. http://dx.doi.org/10.22363/2313-2272-2019-19-3-387-396.
Texte intégralRésumé :
In recent decades, the “indigenization of modernity” has become one of the significant trends of the reconfiguration of landscapes of social and cultural diversity. In its contemporary meaning, the concept of indigeneity expresses the desire of indigenous peoples and various social and cultural communities, formerly marginalized within the borders of national states, to independently determine their development. From the global perspective, indigeneity is no longer associated with certain types of societies or cultural scripts of authenticity and traditional lifestyles. Indigenous actors cease to play the role of the Other in contemporary discourses and intellectual life of the West. The transition from the genealogical model of indigeneity based on the ideas of origin, kinship and cultural authenticity to the relational model allows to shift the focus from the features of the indigenous ones to the relationships between indigenous and non-indigenous actors. Indigenous peoples constitute and represent their culture taking into account public opinion, national legislation and international conventions, which leads to the fundamental transformation of the actors themselves. Their characteristics can no longer be represented only in terms of primordiality. Under globalization, the cultural patterns of indigeneity are diverse and conceptualized on the basis of new approaches to the study of the social organization of cultural diversity and models of its management. The concepts “partial relations”, “entanglement” and “intercultural relations” constitute the discourse of indigeneity, which implies recognition of multiple partial relations connecting subject and object, indigenous and non-indigenous worlds and cultural practices. Changes in the discourse of indigeneity both in social-cultural and epistemological aspects are also associated with reconfiguration of the thematic field of social anthropology.
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Schram, Ryan. « Only the names have changed : Dialectic and differentiation of the indigenous person in Papua New Guinea ». Anthropological Theory 14, no 2 (juin 2014) : 133–52. http://dx.doi.org/10.1177/1463499614534100.
Texte intégralRésumé :
Indigeneity is becoming a more important way for the rural communities of Papua New Guinea (PNG) to represent identity, as it is in many other parts of the world. Anthropologists have largely been critical of the essentialism of indigenous identities, and describe indigeneity as an emerging consciousness of the denial of sovereignty. I argue that Dumont’s distinction between dialectic and differentiation as alternative ways to think about social wholes helps to sort through contemporary discussion of the emergence of indigeneity. An account of indigenous peoples’ claims as a dialectic of recognition leaves many questions unanswered; Dumont explains why and suggests an alternative path. The case of Auhelawa, a society of PNG, illustrates how a self-conception rooted in territory involves a transformation of the cultural construction of personhood. Auhelawa indigenous identity not only draws upon colonial discourses of race, but upon a distinct ideology of names as individuating labels. The discourse of kinship, by contrast, provides a context for people to imagine a wide-ranging network of relationships between groups based on the power of lineage names to connect people to remote relatives in other places. This conflict of discursive frameworks indicates a deeper conflict between different concepts of the person, an issue highlighted by Dumont as well as his forebears, Mauss and Durkheim.
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Lauderdale, Pat, et Pietro Toggia. « An Indigenous View of the New World Order ». Journal of Asian and African Studies 34, no 2 (1999) : 157–77. http://dx.doi.org/10.1163/156852199x00239.
Texte intégralRésumé :
In the "New World Order," Somalia is characterized as a deviant society, especially by Western countries. This characterization is magnified by focusing upon armed conflicts among different groups in Somalia and is marked by a neglect of global forces and history, including indigenous perspectives. The benchmark for judging the nature and scale of such crises is the condition of statelessness, measured by the absence of a central political authority and the modem claim of an ostensible universal rule of law. However, the attempted replacement of sacred places and kinship identities of indigenous peoples with the identity of the New World Order that emphasizes self-interested and self-maximizing individuals, i.e., Western individualism, has led not to a melting pot, but a boiling pot. The Somalis, as with many other ethnic and indigenous groups throughout the world, do not find a meaningful sense of life by being defined as modem individuals via the state. Any viable alternative to disentangling Somalia and similar indigenous peoples from current and future crises might benefit from recognition and accomodation to their traditional ways of life and systems of governance. Moreover, future work should include explications of the impact of global hegemony, the increasing role of the United Nations in advancing foreign policy, military interventions under the facade of peacekeeping, and the acceleration of a market economy ostensibly directed by global forces such as the World Bank and the International Monetary Fund.
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Guerrero, M. A. Jaimes. « “Patriarchal Colonialism” and Indigenism : Implications for Native Feminist Spirituality and Native Womanism ». Hypatia 18, no 2 (2003) : 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.
Texte intégralRésumé :
This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.
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Ardicha Caterine et Irbah Dhiaulhaq Salsabila. « Menilik Kedudukan Hukum Waris Adat dalam Perspektif Hierarki Peraturan Perundang-undangan di Indonesia ». Mandub : Jurnal Politik, Sosial, Hukum dan Humaniora 2, no 1 (24 décembre 2023) : 178–88. http://dx.doi.org/10.59059/mandub.v2i1.889.
Texte intégralRésumé :
Inheritance is part of civil law which is a vital part of family law. Inheritance conflicts still often occur in society. Indonesia consists of many tribes, customs and cultures, giving rise to a diversity of habits in living life. The habits of these groups of people become different points of view in determining legal standards in meeting all the needs of citizens. The kinship system has a major influence on inheritance from customary inheritance law. The kinship system is drawn along three lines, namely patrilineal, matrilineal and parental kinship. The hierarchy of statutory regulations is an order that determines the priority of use of existing legal regulations, the application of which varies from higher rules to lower rules. The research uses normative juridical methods which are carried out using three research materials. Primary materials are in the form of laws, secondary materials are books or journals, and tertiary materials are dictionaries or encyclopedias. Recognition of the existence of indigenous peoples in Indonesia is guaranteed in the constitution in Article 18B Paragraph (2). Customary law is not formally accommodated in Law Number 12 of 2011 but its application is the same as other statutory regulations which have binding legal force. Indonesia itself does not yet have a national inheritance law. Settlement of customary inheritance disputes in Indonesia is carried out by means of consensus resolution, resolution through customary institutions, and also resolution through the courts.
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Edivildus, Avitus, Gisela Nuwa et Abdullah Muis Kasim. « Implementation Of the Waihawa Community Traditional Marriage Service from Social Cultural Aspects in Waihawa Village ». Jurnal Riset Ilmu Pendidikan 2, no 4 (18 octobre 2022) : 205–9. http://dx.doi.org/10.56495/jrip.v2i4.181.
Texte intégralRésumé :
Traditional marriage is actually a bond between men and women who are united through traditional marriage rituals by going through various stages in the custom, as a legal customary marriage process between husband and wife. Customary marriage is not only a bond between husband and wife, but involves the entire extended family of both parties, relatives and tribes or clans who are part of the members of the couple legalized in the customary marriage. Through traditional marriages, kinship and kinship relations are increasing and increasingly displaying a social relationship that creates a familial bond between the two parties. This kinship and kinship relationship is a sign that customary marriage is not only legalizing husband and wife but more than that, embracing the big family and the relationships in the social life of the community become full of brotherly bonds with each other. With traditional marriages that are structured in an area, it is proof that the community is able to maintain and preserve the value of the traditional marriage in social life and is able to provide education to the community and the younger generation to maintain the elements and values ??contained in the traditional marriage. In the midst of increasingly rapid developments, the role of indigenous peoples has become more active in maintaining the nobility of these customary values. Therefore, the participation of all parties in social groups is important because without the involvement of all parties from within the family, community, tribal/clan members, local government and customary stakeholder institutions as well as society in general in social groups, so that cultural heritage cannot be lost. only belongs to individuals but belongs to all people in social groups, because it is a sign and identity of every community in social life.
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Dirkareshza, Rianda, Nada Prima Dirkareshza et Rosalia Dika Agustanti. « Assimilation Of Customs With Islamic Law In Minangkabau Customary Inheritance Law ». Syiah Kuala Law Journal 6, no 1 (20 avril 2022) : 80–92. http://dx.doi.org/10.24815/sklj.v6i1.28305.
Texte intégralRésumé :
It is generally known that the Minangkabau community adheres to a matrilineal family system, which means attracting bloodlines from the mother or woman. Departing from the matrilineal kinship system embraced by the Minangkabau indigenous peoples, causing some things that are harmonized in religion because if someone dies, then the most entitled to get the inheritance is ashãb al-furũd Deangan can be known that the amount of division between Islamic law and the customary law of the Minangkabau indigenous people is very contradictory. Research methods use normative juridical legal research methods, normative juridical law research research that uses the source of literature collected to be researched and analyzed and with this type of approach through legislation. The result is that the assimilation of minangkabau customs with Islam occurs gradually, called (tadriij) or effolusion peacefully, which at first reads ”RUMAH BASANDI BATU,ADAT BASANDI ALUA JO PATUIK” turned into“ADAT BASANDI SYARAK, SYARAK BASANDI KITABULLAH, AL QURAN” . Minangkabau knows several heirlooms, namely high heirlooms, low heirlooms, Sako-sako, and Hak ulayat. The high heirlooms of his heirs are family members of the maternal lineage while for low inheritance, passed down under Islamic inherited law.
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Alimboyao Sy, Lloyd. « Stopping by Woods in Mashpee Territory : Belonging in William Apess's Indian Nullification ». Early American Literature 58, no 3 (2023) : 641–66. http://dx.doi.org/10.1353/eal.2023.a909703.
Texte intégralRésumé :
Abstract: This essay analyzes how William Apess's Indian Nullification (1835) articulates a form of belonging that emphasizes inclusivity and communality (affiliative belonging) against settler colonialism's insistence that belonging is anchored in possession and property (proprietary belonging). It draws on recent critical appraisals of Indigenous kinship and community that emphasize the commingling of Native and white practices, but it centers tangible environmental markers—specifically the cutting and carting away of wood as presented in Apess's text—as the loci for a more general argument over how people should live with each other. I draw much from Apess's depiction of the Mashpee Meeting-house, a religious structure made of wood whose retrieval by the Mashpee concurrently pushes to establish their conception of communal belonging with nature and with each other. The Mashpee form of belonging is also incarnate in two other ways in Indian Nullification : in Apess's discussion of his adoption into the Mashpee tribe and in the very structure of the book. By contrasting how the Mashpee treat the management of wood and wooden creations with settler colonial impositions, Apess conceptualizes how Indigenous peoples could create communities and express an alternative idea of belonging in the antebellum United States.
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Poelina, Anne, Yin Paradies, Sandra Wooltorton, Edwin Lee Mulligan, Laurie Guimond, Libby Jackson-Barrett et Mindy Blaise. « Learning to care for Dangaba ». Australian Journal of Environmental Education 39, no 3 (septembre 2023) : 375–89. http://dx.doi.org/10.1017/aee.2023.30.
Texte intégralRésumé :
AbstractIn a Kimberley place-based cultural story, Dangaba is a woman whose Country holds poison gas. Her story shows the importance of cultural ways of understanding and caring for Country, especially hazardous places. The authors contrast this with a corporate story of fossil fuel, illustrating the divergent discourses and approaches to place. Indigenous and local peoples and their knowledge, cultures, laws, philosophies and practices are vitally important to Indigenous lifeways and livelihoods, and critically significant to the long-term health and well-being of people and place in our locality, region and world. We call for storying and narratives from the pluriverse of sociocultural voices to be a meaningful part of environmental education and to be implemented in multiple places of learning. To know how to hear, understand and apply the learnings from place-based story is to know how to move beyond a normalised worldview of separation, alienation, individualism, infinite growth, consumption, extraction, commodification and craving. To know how to see, feel, describe and reflect upon experience, concepts and practice is to find ways to move towards radical generosity, mutuality of becoming, embodied kinship, wisdom, humility and respect.
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Mentansan, George. « CULTURAL HETEROGENIZATION IN RAJA AMPAT TRADITIONAL SOCIETY (Case study on modernity power in Waisai regency of Raja Ampat, West Papua) ». Sosiohumaniora 24, no 1 (2 mars 2022) : 16. http://dx.doi.org/10.24198/sosiohumaniora.v24i1.29348.
Texte intégralRésumé :
Indigenous peoples are groups of people who live with traditional values and norms as guidelines in their daily life. The system of tools and equipment for life is still simple, kinship is still very close, religion and art form a complete unity in building harmony with nature, It turns out that being faced with a phenomenon of modernity that was born as a conqueror with its supporting tools such as the capitalist economy, industrialization, exploitation of natural resources, supervision of the dominant group, rationalization of values and secularization have moved quickly to attack and dominate the Raja Ampat indigenous peoples. This study aimed to explore the conditions, forms and impacts of modernity power in the Raja Ampat traditional community. Furthermore, the research employed a qualitative case study method with an ethnographic approach in Waisai, Raja Ampat Regency. The technique of determining informants was carried out purposively by collecting primary data and secondary data. The research data collected were analyzed using data reduction techniques, data presentation and drawing conclusions. The data presentation was done in a descriptive qualitative manner with scientific variety language. The results show cultural heterogenization forms including an existing capitalist economy with several employment opportunities, industrialization in fisheries and tourism, massive natural resource exploitation, supervision of dominant groups like the Raja Ampat bureaucracy, values rationalization and secularism without territorial and customary boundaries. However, this is also problematic because the products of modernity mediate life demands to move quickly, precisely, effectively and efficiently.
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Zotova, N. V. « Expression of Ecological Consciousness of the Indigenous Peoples of the North in the Works by N. Kalitin (<i>Tommoo, Thunder Bursts</i>) ». Vestnik NSU. Series : History and Philology 23, no 2 (21 février 2024) : 138–45. http://dx.doi.org/10.25205/1818-7919-2024-23-2-138-145.
Texte intégralRésumé :
Purpose. The article is devoted to the key aspects of expressing ecological consciousness of the indigenous peoples of the North in novels Tommoo and Thunder Bursts by Nikolai Kalitin, who raises the problem of damaging hunting grounds and rivers during the technological development of the North.Results. The key aspects of the ecological consciousness of Evenks and Yakuts are revealed in novels Tommoo and Thunder bursts. The ecological consciousness is based on a careful attitude to nature, and awareness of inseparable unity with it: perception of nature as the mother of all things and understanding of kinship with it; animateness of all objects and phenomena revealed through the presence of spirits of nature and mythological deities; man's understanding of himself as a creation of nature; the presence of a sacred tree as a symbol of the world structure, the personification of the unfading fertility of the earth.Conclusion. The key to solving the problem of further survival and wealth of indigenous peoples of the North is believed to be the search for a balance between the technological development of society and the preservation of ecology, rational use of natural resources for continuation of traditional activities, based on ethnic culture with rational simplification of labor.
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Tehupeiory, Aarce. « SASI - BASED PROTECTION FOREST STRATEGY IN MALUKU (AMBON) ». International Journal of Research -GRANTHAALAYAH 9, no 3 (8 avril 2021) : 221–28. http://dx.doi.org/10.29121/granthaalayah.v9.i3.2021.3809.
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This research is about Sasi-based protection forest strategy, it is done to find out how the Sasi-based protection strategy mechanism in protecting the forest. The research method used is a qualitative research method with a normative legal research. The research was conducted at Universitas Kristen Indonesia from January to March 2021. The objects studied in this study were documents either in reports or regulations related to indigenous peoples' local wisdom. The research instrument used was a document checklist. The data analysis technique used is the descriptive analysis technique. The result of the research is that traditional Sasi wisdom has values and norms to protect forests, water sources, annual plants and food plants. With the concept and understanding of how environmental managers with various customary rules to obtain benefits and maintain the kinship value of area units that already have an identity and must continuously be maintained in the aftermath of the COVID-19 pandemic. Besides, food security for indigenous peoples on the island of Maluku (Ambon) during the Covid-19 pandemic, namely by building food security by encouraging a new paradigm based on local food with directions and policies for developing food security and absorption of dryland technology to support sustainable food self-sufficiency through sources
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Barker, Joanne, Jodi A. Byrd, Alyosha Goldstein, Sandy Grande, Julia Bernal, Reyes DeVore, Jennifer Marley et Justine Teba. « Catastrophe, Care, and All That Remains ». Social Text 39, no 4 (1 décembre 2021) : 27–53. http://dx.doi.org/10.1215/01642472-9408070.
Texte intégralRésumé :
Abstract During 2020 a menacing sense of doom and anxiety proliferated by the Trump administration's shock-and-awe tactics compounded the brutally uneven distribution of exposure, social atomization, precarity, abandonment, and premature death under the COVID-19 pandemic. The pandemic has had especially lethal consequences for those who are impoverished, racially abjected, and deemed violable or disposable within economies of dispossession. For Indigenous peoples under US occupation, the mainstream news coverage of the pandemic's death toll on the Navajo Nation, on Standing Rock, and on other Indigenous nations came and went with little sustained inquiry into the conditions of colonization, critical for understanding the current moment. The obstinate negligence of the CARES Act toward peoples and communities most impacted by the pandemic is only one example of this intensified necropolitics. We focus here on conceptions and mobilizations of care and uncaring, and the catastrophe of the settler-capitalist state at this time. With all the talk about the need for self-care and community care in this period of concentrated epic crises, we ask: How does the discourse of care operate within an imperial social formation? Is an otherwise possible? What are our obligations in kinship and reciprocity? And how do we attend to these obligations in times of imposed distance?