Artykuły w czasopismach: „Indigenous cultures”

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Anaya, Rudolfo. "Indigenous Cultures". World Literature Today 76, nr 1 (2002): 108. http://dx.doi.org/10.2307/40157017.

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Beaulieu, Marc-Alexandre. "Indigenous Cultures". Hispanic Research Journal 17, nr 2 (3.03.2016): 183–84. http://dx.doi.org/10.1080/14682737.2016.1140513.

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Wronka, Joseph M. ""Science" and indigenous cultures." Humanistic Psychologist 21, nr 3 (1993): 341–53. http://dx.doi.org/10.1080/08873267.1993.9976927.

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Steen, Marc. "Learning From Indigenous Cultures". IEEE Technology and Society Magazine 41, nr 4 (grudzień 2022): 39–43. http://dx.doi.org/10.1109/mts.2022.3215875.

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Throsby, David, i Ekaterina Petetskaya. "Sustainability Concepts in Indigenous and Non-Indigenous Cultures". International Journal of Cultural Property 23, nr 2 (maj 2016): 119–40. http://dx.doi.org/10.1017/s0940739116000084.

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Abstract:The concepts of sustainability, and of the more specific notion of sustainable development, have become entrenched in national and international policy making over the last half century. However, little attention has been paid to sustainability as it relates to indigenous communities. This article discusses sustainability concepts as understood in indigenous and non-indigenous societies, drawing a number of illustrations from the experiences and practices of the Aboriginal and Torres Strait Islander peoples of Australia. We point out that the two approaches to sustainability share many common concerns, although significant differences are evident. While the paradigm of sustainability can be seen as a universal concept that can be applied irrespective of social, political, or cultural context, it is argued that a fully realized model of sustainability for application in non-indigenous societies will only be possible if it acknowledges the importance of culture and incorporates the insights that have been accumulated over generations in indigenous knowledge systems.

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Bracey, Earnest. "Dominant Cultures and Indigenous Populations". International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, nr 6 (2007): 59–66. http://dx.doi.org/10.18848/1447-9532/cgp/v06i06/39298.

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Gray, Gordon. "Indigenous Screen Cultures in Canada". Visual Anthropology 25, nr 3 (maj 2012): 250–52. http://dx.doi.org/10.1080/08949468.2012.629923.

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Cortina, Regina. "Empowering Indigenous Languages and Cultures". European Education 42, nr 3 (wrzesień 2010): 53–67. http://dx.doi.org/10.2753/eue1056-4934420303.

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Kuklina, Vera, Sargylana Ignatieva i Uliana Vinokurova. "Educational Institutions as a Resource for the Urbanization of Indigenous People". Sibirica 18, nr 3 (1.12.2019): 29–53. http://dx.doi.org/10.3167/sib.2019.180303.

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This article explores the role of higher education institutions in the development of indigenous cultures in the Arctic city of Yakutsk. Although indigenous cultures have historically been related to traditional subsistence activities and a rural lifestyle, the growing urbanization of indigenous people brings new challenges and opportunities. The article draws on statistical data, as well as qualitative data from the Institute of Languages and Cultures of the Peoples of the Northeast (ILCPN) at the North-Eastern Federal University (NEFU) and the Arctic State Institute of Culture and Arts (AGIKI): annual reports, focus groups, interviews, and participant observations. The article argues that students and graduates contribute to the creation of a new image of the city as one in which indigenous cultures can find their own niche.

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Веденин, Алексей, Aleksei Vedenin, Константин Осипов i Konstantin Osipov. "INDIGENOUS PEOPLES IN THE SACRED GEOGRAPHY OF ETHNIC TERRITORIES (CASES OF THE SHOR PEOPLE AND THE TOZHU-TUVANS)". Bulletin of Kemerovo State University. Series: Biological, Engineering and Earth Sciences 2017, nr 4 (25.12.2017): 22–25. http://dx.doi.org/10.21603/2542-2448-2017-4-22-25.

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<p>Preserving the indigenous peoples’ traditional cultures is a problem of current special interest from research and practice perspectives. Indigenous peoples of the world were always largely affected by dominating societies and forced to transform their original cultures, way of life and identity. In this regard, surviving indigenous culture practices require a special support based on the scientifi understanding of their meanings from the point of view of sustainable preservation of ethno-cultural environments. Cult and sacred places, be they natural sites or human-made facilities, remain crucial but quite vulnerable cultural elements of indigenous ethnic groups. They are important spatial objects which preserve indigenous peoples’ culture memory and different ethnic traditions connected with religion, spiritual culture and mythology. This paper summarizes main results of an interdisciplinary research of cult and sacred places used by the Shor people in the Kemerovoregion and the Tozhu-Tuvans in TuvaRepublic(Russian Federation). During their 2015 – 2017 fi the authors identifi a lot of sacred places, revered by indigenous communities, and described them in terms of their signifi as elements of living indigenous cultures. The data obtained in the process of fi allowed the authors to map the sacred places, as well as the main risks and threats associated with them. The latter include: mining activities, infrastructural and tourism facilities, etc. The identifi threats lead both to the destruction of the sacred places as well to extinction of indigenous knowledge.<strong></strong></p>

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Molokwanne, P. E., i E. M. N. Chirwa. "Biological Cr(VI) reduction in indigenous sludge cultures from Gauteng, South Africa". Water Science and Technology 54, nr 10 (1.11.2006): 177–84. http://dx.doi.org/10.2166/wst.2006.880.

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The Cr(VI) reducing capability of an acclimated indigenous culture cultivated from primary sludge was evaluated in batch and packed-bed bioreactor systems. Performance evaluation was carried out in unmodified cultures, cultures modified by substituting terminal organisms in the consortium by a known Cr(VI)-reducing organism (Escherichia coli ATCC 33456), and pure cultures of Cr(VI)-reducing organisms. A high Cr(VI) reduction rate was observed in modified cultures and in the pure culture of the Cr(VI)-reducing bacteria (Bacillus sp.). Furthermore, the Bacillus sp. pure culture outperformed both the unmodified and modified consortium cultures in reducing Cr(VI). Abiotic Cr(VI) reduction activity was evaluated in heat-killed and azide (N3−) inactivated control cultures. No significant Cr(VI) reduction was observed in the controls. This study is part of the continuing research to identify synergistic culture systems for treating toxic compounds from polluted environments.

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Reznikova, K. V. "SPACE OF THE STAGE IN CULTURAL FORMS AND PRACTICES OF INDIGENOUS PEOPLES OF THE NORTH OF KRASNOYARSK KRAJ". Northern Archives and Expeditions 6, nr 1 (30.03.2022): 35–45. http://dx.doi.org/10.31806/2542-1158-2022-6-1-35-45.

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This article is a continuation of the application of cognitive turns in the study of the cultures of the indigenous peoples of the North of Krasnoyarsk Kraj. In the process of analyzing interviews with members of indigenous peoples, the most important spaces of the cultural dynamics of the indigenous peoples were identified, among which is the space of the stage. In the space of the stage, in a concentrated form, there is a meaningful preservation or revival of traditions, their exposure, etc. As a rule, the preservation of culture through stage performances occurs with the active support of the state. Stage events are designed to solve a number of tasks, including: familiarization with the characteristics of unique ethnic cultures; the rise of ethnic self-consciousness and the fight against self- stigmatization; restoration of indigenous cultures. Cultural events include two main blocks — the display of ethnic artifacts and theatrical performance. The concert, theatrical form has now taken the familiarity with the traditional picture of the world; the preservation of everyday knowledge occurs mainly through master classes. A significant form of manifestation of one's own culture is participation in ethnic competitions, especially winning them. The significant role of the stage space in preserving the culture of the indigenous peoples of Krasnoyarsk Kraj may indicate the external nature of the ethno-cultural identity of modern indigenous peoples of the North.

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Ihejirika, Cardinal, i Jude Asike. "Globalization as an Affront to Indigenous Cultural World Views: Implications for Africa". JOURNAL OF SOCIAL SCIENCE RESEARCH 12, nr 1 (7.03.2018): 2539–55. http://dx.doi.org/10.24297/jssr.v12i1.7085.

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Globalization espouses the idea of universalization of cultures and economies toward intensified social relations which unite distant localities. Its project cuts across geographical boundaries, cultures and sovereignties with the presumed aims of socio-political and economic development and unity of nations. However, it proposes monolithic kind of unity, which blurs cultural lines, destroys the beauty of cultural diversity, stifles social control, and diminishes cultural identities and distinctions thereby leading to forced acculturation. Besides creating a moral lacuna by its introduction of foreign ideologies into indigenous societies, globalization (or more particularly, cultural globalization) seems to have left Africans confused and without a defined ideology of life and development. Consequently, the worrisome impression created is that globalization is at best, Eurocentric agenda. Informed by these inequalities as witnessed by indigenous societies, this paper, which limitedly focuses on the harm of globalization on indigenous cultures (using the African-Igbo as a case study) suggests an adjusted relativist global culture to be called â€œthe cultural pluralism approachâ€. This consciousness-raising process is advanced to check the pitfalls of a context-free global culture, which destroys indigenous cultures. The analytical method is adopted for this research.

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Razak, V. M. "Can indigenous cultures survive the future?" Futures 35, nr 9 (listopad 2003): 907–15. http://dx.doi.org/10.1016/s0016-3287(03)00048-x.

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Corson, David. "Community-based Education for Indigenous Cultures". Language, Culture and Curriculum 11, nr 3 (wrzesień 1998): 238–49. http://dx.doi.org/10.1080/07908319808666555.

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Alegría, Claribel. "Clash of cultures". Index on Censorship 15, nr 8 (wrzesień 1986): 28–30. http://dx.doi.org/10.1080/03064228608534145.

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Bamblett, Muriel, i Peter Lewis. "Human rights as social investment for Indigenous children and families: Putting history, culture and self-determination back into the equation". Children Australia 35, nr 2 (2010): 6–11. http://dx.doi.org/10.1017/s1035077200000997.

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While the emerging theory of ‘social investment’ offers an opportunity to advance the political discourse beyond the false dichotomy between economics and social justice, social investment for Indigenous children and families must be built on the awareness of the need to promote human rights, respect Indigenous cultures and address the historical conditions that create disadvantage.For many Indigenous children and families, mainstream Australian society fails to provide the conditions for social growth because it is built on systemic racism. In order to create the conditions for positive social engagement for Indigenous children and families, there needs to be a social investment framework which recognises that colonisation has impacted negatively on Indigenous social and economic capacity, and which builds on the strengths of Indigenous culture and respects the self-determining rights of Indigenous communities in order to re-build capacity.A holistic, cultural strengthening and self-determination/human rights-based framework is the best approach to ensure that Indigenous children have a better future and participate positively in Australian society without forfeiting cultural identity and integrity. A human rights and culturally respectful framework can facilitate a ‘meeting place’ where Indigenous cultures can engage with the dominant culture and positive partnerships for social investment can be developed.

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Chen, Shan-Hua. "What Kind Of International Interchange Is Beneficial? Experiences Of Taiwanese Indigenes". Contemporary Issues in Education Research (CIER) 7, nr 2 (28.03.2014): 155. http://dx.doi.org/10.19030/cier.v7i2.8488.

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Because of globalization, international interchanges among indigenes in every country have become more frequent. Influenced by international multicultural trends, Taiwans government not only supports indigenous populations to revive their traditional cultures, but also encourages the promotion of the international interchange activities among indigenous populations. This research focused on specialists familiar with indigenous relative affairs to evaluate the benefits and the order of international interchanges. A self-developed questionnaire was used and the analytic hierarchy process (AHP) and descriptive statistics were employed to measure the relative importance of the factors and international strategies chosen by the indigene affair specialists, respectively. The correspondence analysis aims to explore the relationship between the goal and strategy of indigenous international interchanges. Finally, based on the findings and discussion, some suggestions are provided for promoting indigenes international interchanges.

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Silveira, Maria de Fátima Souza da. "Culturas indígenas e a ideia de nação brasileira | Indigenous cultures and the idea of a Brazilian nation". Revista PHILIA | Filosofia, Literatura & Arte 3, nr 1 (2.06.2021): 219–38. http://dx.doi.org/10.22456/2596-0911.112894.

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ResumoO Estado brasileiro buscou apagar a diversidade de povos e culturas que caracterizam o país por meio da imposição da ideia de uma "brasilidade homogênea". Para a historiografia “nacional” que surgia após a Independência, o início da história do Brasil significava o fim dos povos indígenas, que “foram excluídos enquanto atores históricos” e “invisibilizados pelos discursos políticos e intelectuais” até a década de 1980, momento em que emergem “como sujeitos de sua história”. Partindo do diálogo entre a historiografia indígena e a antropologia, nosso objetivo é refletir sobre o tema das culturas indígenas e a ideia de nacionalidade brasileira construída pelas elites brancas depois da Independência.Palavras-chave: Culturas indígenas. História indígena. Nação brasileira. AbstractThe Brazilian State intended to "dissolve" the diversity of people and cultures that characterize the country through the imposition of the idea of "homogeneous Brazilianness". For the “national” historiography that emerged after Independence “the beginning of the history of Brazil meant the end of the Indians, who “were excluded as historical actors” and “made invisible by political and intellectual discourses” until the decade 1980, when they emerge “as subjects of their history”. Based on the dialogue between indigenous historiography and anthropology, our aim is to reflect on the theme of indigenous cultures and the idea of Brazilian nationality built by white elites after Independence.Key words: Indigenous cultures. indigenous history. Brazilian nation.

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Oppelt, Kate. "How to Use Gipsy Children's Vernacular in the Kindergarten". Gifted Education International 9, nr 2 (wrzesień 1993): 111–13. http://dx.doi.org/10.1177/026142949300900210.

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This article describes a project based in Hungary which was intended to develop education that was relevant to the various indigenous cultures known as gipsy cultures. The writer emphasises the importance of understanding the culture and then basing education on the strength within the culture giving them recognition and worth.

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Mit, Edwin, Ng Bong Ding i Cheah Wai Shiang. "FOTool: Modelling Indigenous Community Cultures in Sarawak". Journal of Software Engineering and Applications 07, nr 08 (2014): 720–29. http://dx.doi.org/10.4236/jsea.2014.78067.

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Ekeanyanwu, Nnamdi Tobechukwu. "Indigenous cultures in the era of globalisation". Communicare: Journal for Communication Studies in Africa 28, nr 1 (17.10.2022): 126–43. http://dx.doi.org/10.36615/jcsa.v28i1.1703.

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Advocates of cultural imperialism theory have continued to argue that indigenous cultures,especially of African societies, are daily eroded in the age of globalisation. Their argument isbased on Schiller’s debatable notion that a society is brought into a modern world system when itsdominating stratum is attracted, pressured, forced, cajoled and sometimes bribed into acceptingits traditional system and values as inferior, outdated and mundane; and shaping such systemand values to correspond to, or even promote, the values and structures of the dominating centreof the system. This paper submits that this argument is no longer tenable in the age of globalisation. This isbecause the major arguments of the cultural imperialism theory now strike a discordant note withglobal-village and media-convergence tunes. Second, the theory - as suggested - builds on masssocietyand magic-bullet perspectives that have long been discredited both in media practice andin scholarship because they do not acknowledge audiences’ ability to process information andinterpret cultural messages differently based on their cultural environment. The paper thereforeconcludes that cultural imperialism theory needs a re-examination in line with the contemporaryrealities of today’s world as a global village made possible by the advances in information andcommunication technologies (ICTs).

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Gallhofer, Sonja, Kathy Gibson, Jim Haslam, Patty McNicholas i Bella Takiari. "Developing environmental accounting: insights from indigenous cultures". Accounting, Auditing & Accountability Journal 13, nr 3 (sierpień 2000): 381–409. http://dx.doi.org/10.1108/09513570010334937.

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Deger, Jennifer. "Global Indigenous Media: Cultures, Poetics and Politics". Australian Journal of Anthropology 22, nr 1 (kwiecień 2011): 142–43. http://dx.doi.org/10.1111/j.1757-6547.2011.00119.x.

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Bhawuk, Dharm P. S. "Globalization and indigenous cultures: Homogenization or differentiation?" International Journal of Intercultural Relations 32, nr 4 (lipiec 2008): 305–17. http://dx.doi.org/10.1016/j.ijintrel.2008.06.002.

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Matthews, Amber, Gavin Bennett, Maneja Joian i Jenna Brancatella. "Indigenous Young Adult Literature". Emerging Library & Information Perspectives 2, nr 1 (31.05.2019): 165–79. http://dx.doi.org/10.5206/elip.v2i1.6198.

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Over the last decade Indigenous Young Adult (YA) literature has risen in popularity and demand in library programming and collections. Many works draw on the rich historical and cultural significance of narratives, oral history and storytelling in Indigenous communities. Their rise in prominence presents new opportunities for libraries to work with Indigenous authors and groups to share the importance of Indigenous histories and works in and through library spaces, collections and programming. However, in the context of popular culture including Indigenous YA literature, it is important to consider the identity and representation of Indigenous people, cultures and histories. The following annotated bibliography has been developed to guide libraries on the appropriate professional and cultural competencies to compliment this rising body of work and foster respect and recognition of Indigenous communities and works.

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McNeil, Elizabeth. "Indigenous and Ecofeminist Reclamation and Renewal: The Ghost Dance in Silko’s Gardens in the Dunes". Humanities 11, nr 4 (25.06.2022): 79. http://dx.doi.org/10.3390/h11040079.

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Early in the development of ecofeminist literary criticism, white feminists borrowed shallowly and unethically from Indigenous cultures. Using that underinformed discourse to interpret Native American women’s literature resulted in idealizing and silencing Indigenous women’s voices and concerns. Native American feminist literary critics have also asserted that a well-informed, inclusive “tribal-feminism” or Indigenous-feminist critical approach can be appropriate and productive, in that it focuses on unique and shared imbalances created by white patriarchal colonization, thinking, and ways of being that affect Indigenous and non-Indigenous women and cultures and the environment. In her third novel, Gardens in the Dunes, Leslie Marmon Silko interweaves an ecological critique of white imperialist botanical exploitation of landscapes and Indigenous peoples globally with both a celebration of Native American relationships to the land and Indigenous women’s resourceful resistance and an ecofeminist reclamation of European pagan/Great Goddess iconography, sacred landscapes, and white feminist autonomy. Expanding on earlier Indigenous-feminist readings, this ecofeminist analysis looks at a key trope in Gardens, the Ghost Dance, an environmentally and ancestrally focused nineteenth-century sacred resistance and reclamation rite. Silko’s is a late-twentieth-century literary adaptation/enactment in what is the continuing r/evolution of the Ghost Dance, a dynamic figure in Native American literature and culture.

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Dyson, Laurel, i Jim Underwood. "Indigenous People on the Web". Journal of Theoretical and Applied Electronic Commerce Research 1, nr 1 (1.04.2006): 65–76. http://dx.doi.org/10.3390/jtaer1010007.

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This paper explores the ways in which Indigenous people around the world are participating in the World Wide Web, through establishing their own websites or accessing services via the Web. Indigenous websites are remarkably diverse: in addition to those representing Indigenous organizations and promoting Indigenous e-commerce, many websites have also been established to further unique concerns of Indigenous communities such as the maintenance and revitalization of Indigenous cultures, intercultural dialogue between Indigenous and non-Indigenous people, political advocacy and mobilization, community rebuilding and social support for disadvantaged communities. Despite the early involvement of Indigenous people on the Web, there still remain many unresolved issues, which include low levels of computer literacy and Internet connectivity, the cost of the technology, low levels of business understanding to support e-commerce, and concerns over the misappropriation of Indigenous knowledge and culture.

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Loaney, Denis. "Australian Indigenous Art Innovation and Culturepreneurship in Practice: Insights for Cultural Tourism". Arts 8, nr 2 (9.04.2019): 50. http://dx.doi.org/10.3390/arts8020050.

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Indigenous cultural tourism offers significant future opportunities for countries, cities and Indigenous communities, but the development of new offerings can be problematic. Addressing this challenge, this article examines contemporary Australian Indigenous art innovation and cultural entrepreneurship or culturepreneurship emanating from Australia’s remote Arnhem Land art and culture centres and provides insight into the future development of Indigenous cultural tourism. Using art- and culture-focused field studies and recent literature from the diverse disciplines of art history, tourism, sociology and economics, this article investigates examples of successful Indigenous artistic innovation and culturepreneurship that operate within the context of cultural tourism events. From this investigation, this article introduces and defines the original concept of Indigenous culturepreneurship and provides six practical criteria for those interested in developing future Indigenous cultural tourism ventures. These findings not only challenge existing western definitions of both culture and culturepreneurship but also affirm the vital role of innovation in both contemporary Indigenous art and culturepreneurial practice. Equally importantly, this investigation illuminates Indigenous culturepreneurship as an important future-making socio-political and economic practice for the potential benefit of Indigenous communities concerned with maintaining and promoting their cultures as living, growing and relevant in the contemporary world.

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Ray, Lana, Kristin Burnett, Anita Cameron, Serena Joseph, Joseph LeBlanc, Barbara Parker, Angela Recollet i Catherine Sergerie. "Examining Indigenous food sovereignty as a conceptual framework for health in two urban communities in Northern Ontario, Canada". Global Health Promotion 26, nr 3_suppl (kwiecień 2019): 54–63. http://dx.doi.org/10.1177/1757975919831639.

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While land is a nexus for culture, identity, governance, and health, as a concept land is rarely addressed in conversations and policy decisions about Indigenous health and well-being. Indigenous food sovereignty, a concept which embodies Indigenous peoples’ ability to control their food systems, including markets, production modes, cultures and environments, has received little attention as a framework to approach Indigenous health especially for Indigenous people living in urban spaces. Instead, discussions about Indigenous food sovereignty have largely focused on global and remote and rural communities. Addressing this gap in the literature, this article presents exploratory work conducted with Waasegiizhig Nanaandawe’iyewigamig and Shkagamik-Kwe Health Centre, two Indigenous-led Aboriginal Health Access Centres in urban service centers located in Northern Ontario, Canada.

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Netana-Glover, Lou. "Complexities of Displaced Indigenous Identities: A Fifty Year Journey Home, to Two Homes". Genealogy 5, nr 3 (1.07.2021): 62. http://dx.doi.org/10.3390/genealogy5030062.

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In colonised territories all over the world, place-based identity has been interrupted by invading displacement cultures. Indigenous identities have become more complex in response to and because of racist and genocidal government policies that have displaced Indigenous peoples. This paper is a personal account of the identity journey of the author, that demonstrates how macrocosmic colonial themes of racism, protectionism, truth suppression, settler control of Indigenous relationships, and Indigenous resistance and survivance responses can play out through an individual’s journey. The brown skinned author started life being told that she was (a white) Australian; she was told of her father’s Aboriginality in her 20s, only to learn at age 50 of her mother’s affair and that her biological father is Māori. The author’s journey demonstrates the way in which Indigenous identities in the colonial era are context driven, and subject to affect by infinite relational variables such as who has the power to control narrative, and other colonial interventions that occur when a displacement culture invades place-based cultures.

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Blacklock, Adrienne, Louis A. Schmidt, Stephanie A. Fryberg, Gillian H. Klassen, Johanna Querengesser, Jillian Stewart, Colin Andrew Campbell i in. "Identification with ancestral culture is associated with fewer internalizing problems among older Naskapi adolescents". Transcultural Psychiatry 57, nr 2 (14.06.2019): 321–31. http://dx.doi.org/10.1177/1363461519847299.

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The manifestations of externalizing and internalizing behaviors among minority adolescents might best be understood by examining their relation to culturally specific factors, such as cultural identity, as well as to factors that seem to be relevant across cultures, such as age and gender. In this study, we examined the roles of age and gender in moderating the relation between self-reported cultural identity and externalizing and internalizing problems and the interaction between Indigenous and Mainstream cultural identity in relation to problematic behaviors. The participants included 61 students (32 female) with a mean age of 14.5 years (SD = 1.69) from a Naskapi reserve in Quebec, Canada. Age moderated the relation between identification with Indigenous culture and internalizing symptomatology. Indigenous and Mainstream cultural identity did not interact in predicting internalizing or externalizing problems. Consistent with the available evidence regarding the centrality of identity in adolescent development, the magnitude of the inverse relation between identification with Indigenous culture and number of clinical internalizing symptoms appears to increase in significance later in adolescence. The lack of an interaction between Indigenous and Mainstream cultural identity in relation to internalizing and externalizing problems suggests that it is the need to consider both cultures individually without the assumption that one negates the other.

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McIvor, Onowa, Art Napoleon i Kerissa M. Dickie. "Language and Culture as Protective Factors for At-Risk Communities". International Journal of Indigenous Health 5, nr 1 (4.06.2013): 6. http://dx.doi.org/10.18357/ijih51200912327.

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A comprehensive review and analysis of the literature related to the role of Indigenous language and culture in maintaining and improving the health as well as reducing the risk factors for health problems of Indigenous people. Although much literature exists on various topics related to culture, language and health, the specific focus of this paper was studying the effects of the use of language and culture on the health of Indigenous people. Once all relevant literature was gathered, six linked themes emerged as protective factors against health issues; land and health, traditional medicine, spirituality, traditional foods, traditional activities and language. Findings included evidence that the use of Indigenous languages and cultures do have positive effects on the health and wellness of Indigenous people. However, the majority of the existing literature focuses on culture and its effects on health. Therefore, more studies are needed specifically on the potential health benefits of Indigenous language use. Other recommendations for ways forward include more targeted research on urban Indigenous populations, and making links between the loss of traditional land, contaminants in the food chain and the health of Indigenous people in Canada.

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Gil, Magdelena. "Exhibiting the Nation: Indigenousness in Chile's National Museums". Museum and Society 14, nr 1 (9.06.2017): 82–97. http://dx.doi.org/10.29311/mas.v14i1.627.

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This article describes the history of Chile’s national museums, focusing in particular on their exhibition of indigenous cultures. Three museums are considered: the National Museum of Natural History (originally the National Museum); the National Museum of Fine Arts; and the National Museum of History. Using museum catalogues, visitor’s guides and bulletins as sources, this research traces the role given to indigenousness in the museums’ exhibitions through time. Initially, the ‘Indian’ was presented as either part of the territory conquered by Chileans, or as not part of Chilean culture at all. By the twentieth century, however, a new narrative emerged which recognizes the indigenous people as the ‘pre-historic’ inhabitants of Chile. Most recently, a more complex narrative presents Chile as a blending of races and cultures. Overall, we see that today each museum continues to see nationhood as something that is monolithic, allowing little place for indigenous people beyond mestizaje (blending of ‘races’).Key words: indigenous, exhibitions, Latin America, national identity

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Buchanan, Julia, Robert Donmoyer i Patricia Makokis. "Access Stories ... and a Bit More: A Talking Circle Inspired Discussion". LEARNing Landscapes 9, nr 2 (1.04.2016): 105–26. http://dx.doi.org/10.36510/learnland.v9i2.766.

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This paper focuses on what happened when a doctoral student wanted to study an Indigenous group’s approach to leadership. Three accounts are presented: the student’s, her advisor’s, and an Indigenous culture leader’s. The accounts were developed and are being reported by using a modi ed version of the talking circle process employed in many Indigenous cultures. Despite modi cations, the approach retained many of the characteristics of traditional talking circles and demonstrated a talking circle’s potential for "transforming understanding through creative engagement."

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Andolina, Robert. "The Values of Water: Development Cultures and Indigenous Cultures in Highland Ecuador". Latin American Research Review 47, nr 2 (2012): 3–26. http://dx.doi.org/10.1353/lar.2012.0015.

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McLean, Jessica. "Water cultures as assemblages: Indigenous, neoliberal, colonial water cultures in northern Australia". Journal of Rural Studies 52 (maj 2017): 81–89. http://dx.doi.org/10.1016/j.jrurstud.2017.02.015.

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Butler, Sally. "‘Art for a New Understanding’: An Interview with Valerie Keenan, Manager of Girringun Aboriginal Art Centre". Arts 8, nr 3 (15.07.2019): 91. http://dx.doi.org/10.3390/arts8030091.

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A network of Indigenous art and culture centres across Australia play a significant role in promoting cross-cultural understanding. These centres represent specific Indigenous cultures of the local country, and help sustain local Indigenous languages, traditional knowledge, storytelling and other customs, as well as visual arts. They are the principle point of contact for information about the art, and broker the need to sustain cultural heritage at the same time as supporting new generations of cultural expression. This interview with Dr Valerie Keenan, Manager of Girringun Aboriginal Art Centre in northern Australia, provides rare insight into the strategies, challenges, and aspirations of Indigenous art centres and how the reception of the art impacts on artists themselves. It provides a first-hand account of how Indigenous artists strive to generate a new understanding of their culture and how they participate in a global world.

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Manley-Casimir, Kirsten. "INCOMMENSURABLE LEGAL CULTURES: INDIGENOUS LEGAL TRADITIONS AND THE COLONIAL NARRATIVE". Windsor Yearbook of Access to Justice 30, nr 2 (1.10.2012): 137. http://dx.doi.org/10.22329/wyaj.v30i2.4373.

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In this paper, the author argues that the non-Indigenous legal system has historically exerted and continues to exert violence on Indigenous legal traditions by insisting that its interpretation of law is authoritative and excluding alternative interpretations. Relying on Robert Cover’s theories, she asserts that both non-Indigenous and Indigenous legal traditions are based on mythology, narratives and particularized language which support the different normative values that characterize the cultures from which they arise. Non-Indigenous judges may refuse to exert violence by recognizing the value inherent in and accepting the incommensurability of Indigenous legal traditions.Dans le présent document, l’auteure soutient que le système de justice non indigène a depuis toujours attisé et continue d’attiser la violence à l’endroit des traditions juridiques indigènes en répétant que leur interprétation du droit est dictatoriale et en excluant les interprétations non conventionnelles. Se fondant sur les théories de Robert Cover, l’auteure affirme que les traditions juridiques tant indigènes que non indigènes reposent sur la mythologie, sur des narrations et sur un langage particularisé qui soutiennent les différentes valeurs normatives qui caractérisent les cultures dont elles émergent. Les juges non indigènes pourraient refuser d’encourager la violence en reconnaissant la valeur inhérente des traditions juridiques indigènes et en acceptant leur incommensurabilité.

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Raudino, Anna. "Variation in Material Culture: Adoption of Greek Ceramics in an Indigenous Sicilian Site (8th century BCE)". Ex Novo: Journal of Archaeology 3 (31.12.2018): 54–58. http://dx.doi.org/10.32028/exnovo.v3i0.380.

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The archaeological study of social boundaries through the examination of the material culture reflects the intent to better understand the interaction established between two different cultures. This paper, as part of my PhD study, identifies and analyses evidence for cultural transformation in southeastern Sicily when indigenous populations came into contact with ancient Greek settlers between the end of the eighth and the beginning of the seventh centuries BCE. In particular, this current study examines indigenous pottery production and distribution, focussing on material from Monte Finocchito in southeastern Sicily and combining archaeological and anthropological approaches with the first archaeometric analyses ever carried out on this artefact assemblage. The study argues on the basis of analysis of pottery fabrics and techniques, as well as shapes and decoration, that indigenous populations maintained robust independent cultures in the early phase of their interaction with the Greeks.

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LIMA BEZERRA, RICARDO JOSE, i Tatiane Lima de Almeida. "TEACHING HISTORY AND INDIGENOUS CULTURES IN BASIC SCHOOL EDUCATION". International Journal for Innovation Education and Research 9, nr 1 (1.01.2021): 220–29. http://dx.doi.org/10.31686/ijier.vol9.iss1.2892.

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This text is the result of reflections on a field research on the teaching of indigenous themes in schools in Capoeiras, in the Agreste of Pernambuco, starting with Law nº 11.645 / 2008 and the indigenous history in the region where the study is inserted. Due to the importance of the study on indigenous peoples, this research aimed to contribute to the dialogues between Anthropology and Education, so that we can think of teaching as a means of social and academic mobilizations for the recognition in the school space of the socio-cultural diversity existing in Pernambuco state.

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Cook, Scott. "Commodity Cultures, Mesoamerica and Mexico's Changing Indigenous Economy". Critique of Anthropology 26, nr 2 (czerwiec 2006): 181–208. http://dx.doi.org/10.1177/0308275x06064978.

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Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women". Missiology: An International Review 15, nr 3 (lipiec 1987): 323–37. http://dx.doi.org/10.1177/009182968701500304.

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Women have unique qualities that allow them to work effectively in Christian ministry among their own people and cross-culturally. Catherine Booth and Mary Slessor are historical models. Today women throughout the world continue to model resourceful ministry roles. Evelyn Quema, an evangelist and church planter in the Philippines, is an example, as are So Yan Pui who, before her recent death, was involved in writing and parachurch work in Hong Kong, and Ayako Miura, a Japanese novelist. For these women, who are often better educated than their peers, opportunities for ministry are plentiful, but there are also outreach opportunities for oppressed women, and they too are serving as models in ministry.

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Cooper, Suzanne. "Gifted Indigenous Programs: Unmasking Potential in Minority Cultures". Gifted Education International 19, nr 2 (styczeń 2005): 114–25. http://dx.doi.org/10.1177/026142940501900205.

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Cano, Raul J., Jessica Rivera-Perez, Gary A. Toranzos, Tasha M. Santiago-Rodriguez, Yvonne M. Narganes-Storde, Luis Chanlatte-Baik, Erileen García-Roldán, Lucy Bunkley-Williams i Steven E. Massey. "Paleomicrobiology: Revealing Fecal Microbiomes of Ancient Indigenous Cultures". PLoS ONE 9, nr 9 (10.09.2014): e106833. http://dx.doi.org/10.1371/journal.pone.0106833.

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Razak, V. M. "Erratum to “Can indigenous cultures survive the future?”". Futures 36, nr 3 (kwiecień 2004): 395. http://dx.doi.org/10.1016/j.futures.2003.11.001.

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Leggatt, Judith. "Indigenous Screen Cultures in Canada (review)". University of Toronto Quarterly 81, nr 3 (2012): 765–67. http://dx.doi.org/10.1353/utq.2012.0075.

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Hajibayova, Lala, i Wayne Buente. "Representation of indigenous cultures: considering the Hawaiian hula". Journal of Documentation 73, nr 6 (9.10.2017): 1137–48. http://dx.doi.org/10.1108/jd-01-2017-0010.

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Purpose The purpose of this paper is to explore the representation of Kanaka Maoli (Hawaiian) Hula Dance in traditional systems of representation and organization. Design/methodology/approach This exploratory study analyzes the controlled and natural language vocabularies employed for the representation and organization of Hawaiian culture, in particular Hawaiian hula. The most widely accepted and used systems were examined: classification systems (Library of Congress Classification and Dewey Decimal Classification), subject heading systems (Library of Congress Subject Headings and authority files (Library of Congress and OCLC Authority Files), and citation indexing systems (Web of Science Social Sciences and Art and Humanities databases). Findings Analysis of various tools of representation and organization revealed biases and diasporization in depictions of Hawaiian culture. The study emphasizes the need to acknowledge the aesthetic perspective of indigenous people in their organization and presentation of their own cultural knowledge and advocates a decolonizing methodology to promote alternative information structures in indigenous communities. Originality/value This study contributes to the relatively limited scholarship on representation and organization for indigenous knowledge organization systems, in particular Hawaiian culture. Research suggests that access to Native Hawaiian cultural heritage will raise awareness among information professionals in Hawai’i to the beauty of Native Hawaiian epistemology.

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Salmon, Enrique. "Cooking Our Native Landscapes, Eating Our Indigenous Cultures". Museums & Social Issues 7, nr 1 (kwiecień 2012): 29–40. http://dx.doi.org/10.1179/msi.2012.7.1.29.

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Cespedes, Rodrigo. "Indigenous autonomy and justice for latin american Indigenous women". REVISTA CUHSO 30, nr 1 (23.07.2020): 126–44. http://dx.doi.org/10.7770/cuhso-v30n1-art2116.

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My paper deals with indigenous peoples’ rights, focusing on Latin American case-law related to gender issues. Latin American Courts have faced cases related to sexual crimes or domestic violence among indigenous people and have to choose between giving pre-eminence to women’s rights or indigenous autonomy. On deciding those cases, the tools provided by the proportionality test are paramount in order to analyse the case-law. The indigenous rights regimes (ILO-169, UNDRIP) may prevail or not against other human rights systems (which specially protect women or children) according to the facts of the case, but also according to domestic legal cultures modelled by the country’s historical evolution.

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