Artigos de revistas sobre o tema "Fiction, indigenous, family life"
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Riley, Tasha. "Exceeding Expectations: Teachers’ Decision Making Regarding Aboriginal and Torres Strait Islander Students". Journal of Teacher Education 70, n.º 5 (20 de outubro de 2018): 512–25. http://dx.doi.org/10.1177/0022487118806484.
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Although Indigenous and non-Indigenous teachers, administrators, and educational policy makers have made efforts to improve Indigenous educational outcomes, slow progress limits the opportunities available to Indigenous learners and perpetuates social and economic disadvantage. Prior Canadian studies demonstrate that some teachers attribute low ability and adverse life circumstances to Indigenous students, possibly influencing classroom placement. These findings were the catalyst for an Australian-based study assessing the influence students’ Aboriginal and/or Torres Strait Islander status had upon teachers’ placement decisions. Teachers allocated fictional students to supplementary, regular, or advanced programs. Study findings revealed that teachers’ decisions were based upon assumptions regarding the perceived ability, family background, and/or life circumstances of Indigenous learners. The research tool designed for this study provides a way for teachers to identify the implications of biases on decision making, making it a valuable resource for teacher educators engaging in equity work with preservice teachers.
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Moura, Hudson. "Hollywood’s Viral Outbreaks and Pandemics: Horror, Fantasy, and the Political Entertainment of Film Genres". Revista Légua & Meia 13, n.º 1 (26 de janeiro de 2022): 97–129. http://dx.doi.org/10.13102/lm.v13i1.7710.
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Films revolving around big natural catastrophes, the end of the world, and global pandemics are viral in Hollywood. Some authors claim that 9/11 enticed the proliferation of disasters, zombies, and apocalyptical narratives. Will the coronavirus further increase these narrative tropes? A cinematic apocalypse takes many shapes, including zombie infestation, nuclear war devastation, and aliens’ attack. Watching films such as Twelve Monkeys (1995), Children of Men (2006), or Contagion (2011) during a real-life global pandemic creates a much different viewing experience than when these films were released. Certain films kill humans with a deadly virus and turn them into zombies emphasizing and pushing forward to a cinema of genre its entertainment features, such as I Am Legend (2007), Train to Busan (2016), or Blood Quantum (2020). However, they also use horror, science fiction, and fantasy genres to portray a realistic compelling family drama or discuss structural racism and systemic colonialism against America’s indigenous peoples. In all these films, scientific ambition, political greed, and economic power intermingle, becoming the unknown forces and real detractors behind these catastrophes. Whether or not the end of the world is an appropriate story for entertainment attracts most viewers to Hollywood cinema. Conventional postapocalyptic tropes create a film riddled with relevant political concerns. Every year, hundreds of films transpose to the screen compelling narratives related to pandemics and their effects. In Coronavirus’s times, I analyze and contextualize several of Hollywood’s viral outbreaks to situate their narratives to current political subjects and understand how disaster and pandemic films have become entertaining.
Keywords
Hollywood cinema, Film Genres, Pandemics, Coronavirus, Racism, Indigenous, Covid19, Politics, Film Aesthetic, Disaster Films.
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Meyer, Luanna. "Family History: Fact Versus Fiction". Genealogy 4, n.º 2 (1 de abril de 2020): 44. http://dx.doi.org/10.3390/genealogy4020044.
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Current interest in genealogy and family history has soared, but the research journey may be fraught. Original intentions may be inhibited and inevitably altered as the actual historical details are revealed and documented through recorded evidence. While liberties may be taken with memoir and even autobiography, critical family history requires scrutiny of the lived events uncovered—some of which may be in sharp contrast to family myths passed down through generations. I traveled to three states and conducted archival research in local libraries, court houses, historical county archives, and museums in my search for original sources of authentic information about the names listed on a family tree over centuries. This article reports on how and why research on the genealogy of two families joined by marriage shifted from a straightforward recording of chronological facts to the development of a novel. The case can be made that fiction provides an effective and engaging tool for the elaboration of interconnected lives through the addition of historical context, enriching personal details, and imagined dialogue. Key accuracies needed for a critical family history can be preserved but in a genre that enables characters and their stories to come to life.
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Linder, Rhema, Chase Hunter, Jacob McLemore, Senjuti Dutta, Fatema Akbar, Ted Grover, Thomas Breideband et al. "Characterizing Work-Life for Information Work on Mars". Proceedings of the ACM on Human-Computer Interaction 6, GROUP (14 de janeiro de 2022): 1–27. http://dx.doi.org/10.1145/3492859.
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We present a design fiction, which is set in the near future as significant Mars habitation begins. Our goal in creating this fiction is to address current work-life issues on Earth and Mars in the future. With shelter-in-place measures, established norms of productivity and relaxation have been shaken. The fiction creates an opportunity to explore boundaries between work and life, which are changing with shelter-in-place and will continue to change. Our work includes two primary artifacts: (1) a propaganda recruitment poster and (2) a fictional narrative account. The former paints the work-life on Mars as heroic, fulfilling, and fun. The latter provides a contrast that depicts the lived experience of early Mars inhabitants. Our statement draws from our design fiction in order to reflect on the structure of work, stress identification and management, family and work-family communication, and the role of automation.
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Janeczko, Fraser A. W. "Impacts of Colonial Law and Policy on Indigenous Family Life in Australia". Groundings Undergraduate 1 (1 de setembro de 2007): 7–24. http://dx.doi.org/10.36399/groundingsug.1.271.
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From the moment that Britain colonised the landmass of Australia, the continuation of traditional Indigenous family life was threatened. It has even been argued that the policy and legislation of successive governments attempted to destroy the rights of Indigenous peoples to their children. Indigenous children were removed from their communities. These children are now known as the Stolen Generations. Past colonial law and policy continues to impact upon the enjoyment of traditional family life with disproportionately high removal rates of Indigenous children from their families and communities. Nationwide solutions such as the Aboriginal Child Placement Principle have gone some way in redressing this issue. In its present form, however, it remains a victim of poor implementation, funding, and inadequate consultation with Indigenous communities.
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Julien, Mark, Karen Somerville e Jennifer Brant. "Indigenous perspectives on work-life enrichment and conflict in Canada". Equality, Diversity and Inclusion: An International Journal 36, n.º 2 (13 de março de 2017): 165–81. http://dx.doi.org/10.1108/edi-11-2015-0096.
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Purpose The purpose of this paper is to examine Indigenous perspectives of work-life enrichment and conflict and provides insights to better support Indigenous employees. Design/methodology/approach Interviews were conducted with 56 Indigenous people from six Canadian provinces. In total, 33 of the respondents were female and 23 were male. The interview responses were transcribed and entered in NVivo10. Thematic analysis was used. Findings The authors’ respondents struggled with feeling marginalized and felt frustrated that they could not engage in their cultural and family practices. The respondents spoke of putting family needs ahead of work and that many respondents paid a price for doing so. Research limitations/implications The results are not generalizable to all Indigenous peoples, however these results do fill a void in the literature. Practical implications Employers must consider revising policies including providing more supervisor support in the form of educating supervisors on various Indigenous cultural practices and examine ways of providing more flexibility with respect to cultural and family practices. Social implications Indigenous peoples have been marginalized since the advent of colonialism. This research addresses a gap in the literature by presenting how a group of Indigenous respondents frames work-life enrichment and conflict. Originality/value Very few studies have examined Indigenous perspectives on work-life enrichment and conflict using a qualitative research design. It also aligns with one of the Truth and Reconciliation Commission of Canada’s calls to action.
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Whyte, Kyle P. "Indigenous science (fiction) for the Anthropocene: Ancestral dystopias and fantasies of climate change crises". Environment and Planning E: Nature and Space 1, n.º 1-2 (março de 2018): 224–42. http://dx.doi.org/10.1177/2514848618777621.
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Portrayals of the Anthropocene period are often dystopian or post-apocalyptic narratives of climate crises that will leave humans in horrific science-fiction scenarios. Such narratives can erase certain populations, such as Indigenous peoples, who approach climate change having already been through transformations of their societies induced by colonial violence. This essay discusses how some Indigenous perspectives on climate change can situate the present time as already dystopian. Instead of dread of an impending crisis, Indigenous approaches to climate change are motivated through dialogic narratives with descendants and ancestors. In some cases, these narratives are like science fiction in which Indigenous peoples work to empower their own protagonists to address contemporary challenges. Yet within literature on climate change and the Anthropocene, Indigenous peoples often get placed in historical categories designed by nonIndigenous persons, such as the Holocene. In some cases, these categories serve as the backdrop for allies' narratives that privilege themselves as the protagonists who will save Indigenous peoples from colonial violence and the climate crisis. I speculate that this tendency among allies could possibly be related to their sometimes denying that they are living in times their ancestors would have likely fantasized about. I will show how this denial threatens allies' capacities to build coalitions with Indigenous peoples. Inuit culture is based on the ice, the snow and the cold…. It is the speed and intensity in which change has occurred and continues to occur that is a big factor why we are having trouble with adapting to certain situations. Climate change is yet another rapid assault on our way of life. It cannot be separated from the first waves of changes and assaults at the very core of the human spirit that have come our way. Just as we are recognizing and understanding the first waves of change … our environment and climate now gets threatened. Sheila Watt-Cloutier, interviewed by the Ottawa Citizen. (Robb, 2015) In North America many Indigenous traditions tell us that reality is more than just facts and figures collected so that humankind might widely use resources. Rather, to know “it”—reality—requires respect for the relationships and relatives that constitute the complex web of life. I call this Indigenous realism, and it entails that we, members of humankind, accept our inalienable responsibilities as members of the planet's complex life system, as well as our inalienable rights. ( Wildcat, 2009 , xi) Within Māori ontological and cosmological paradigms it is impossible to conceive of the present and the future as separate and distinct from the past, for the past is constitutive of the present and, as such, is inherently reconstituted within the future. (Stewart-Harawira, 2005, 42) In fact, incorporating time travel, alternate realities, parallel universes and multiverses, and alternative histories is a hallmark of Native storytelling tradition, while viewing time as pasts, presents, and futures that flow together like currents in a navigable stream is central to Native epistemologies. ( Dillon, 2016a , 345)
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Freeman, Victoria. "Revisiting Distant Relations". Genealogy 5, n.º 4 (3 de outubro de 2021): 86. http://dx.doi.org/10.3390/genealogy5040086.
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In 2000, I published Distant Relations: How My Ancestors Colonized North America, a non-fiction exploration of my own family’s involvement in North American colonialism from the 1600s to the present. This personal essay reflects on the context, genesis, process, and consequences of writing this book during a decade of intense ferment in Indigenous–settler relations in Canada amid the revelations of horrific abuse at residential schools and the discovery that my highly respected grandfather had been involved with one. Considering the book from the perspective of 2021, I consider the strengths and limitations of this kind of critical family history and the degree to which public discourses and academic discussion of Canada’s history and settler complicity in colonialism have changed since the book was published. Arguing that critical reflection on family history is still an essential part of unlearning colonial attitudes and recognizing the systemic and structural ways that colonial disparities and processes are embedded in settler societies, I share a critical family history assignment that has been an essential and transformative pedagogical element in my university teaching for both Indigenous and non-Indigenous students.
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Marie Schoonover, Madelyn. "Indigenous Futurisms and Decolonial Horror: An Interview with Rebecca Roanhorse". Gothic Studies 24, n.º 3 (novembro de 2022): 295–303. http://dx.doi.org/10.3366/gothic.2022.0143.
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This interview with Black and Ohkay Owingeh Pueblo author Rebecca Roanhorse explores the innovations she has brought to horror and science-fiction genres by speaking from the colonial difference and centring Indigenous histories, cosmologies, and spirituality in her works. The influence of Grace Dillon’s concept of Indigenous Futurisms on Roanhorse’s oeuvre is explored, as is the importance of Indigenous representation in white-dominated literary fields and how such representation can resist colonial repression while empowering Indigenous people in real life. Finally, Roanhorse speaks to the ways in which corporations such as Lucasfilm and Marvel are increasingly acknowledging a historic lack of diversity – or a historic offensive stereotyping of marginalised groups – and actively working to undo this harm by producing series entirely created by Indigenous writers that expand opportunities and give them the license to create stories from their unique cultural perspective.
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Samson, Jane. "Christianity, masculinity and authority in the life of George Sarawia". Journal of the Canadian Historical Association 20, n.º 2 (15 de setembro de 2010): 60–84. http://dx.doi.org/10.7202/044399ar.
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George Sarawia was ordained in 1873 as the first Melanesian Anglican priest. This article presents preliminary research findings concerning the various constructs of masculinity deployed by Sarawia, his indigenous community, and the mission. A high-ranking member of the indigenous men's society, and part of an extended family, Sarawaia integrated Christian concepts of brotherhood and fatherhood with controversial results. Some of his fellow missionaries accused him of leading his people more as an indigenous big-man than as a priest. The article contends that the career of George Sarawia revealed a negotiation, rather than an imposition, of masculinities reflecting indigenous as well as western priorities.
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Shumbambiri, Gregory. "The Influence of Transformational Leadership on Indigenous Family Businesses: A Case Study of Zimbabwe Indigenous Family Businesses". International Journal of Research and Innovation in Social Science VII, n.º VII (2023): 534–44. http://dx.doi.org/10.47772/ijriss.2023.70741.
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The objective of the study was to establish the influence of transformational leadership in enhancing sustainable organizational growth for family-owned businesses in Zimbabwe. Transformational leadership is a management technique whose major purpose is to improve new ways of growing and sustaining the organization’s goals and aspirations. The study focused on family-owned businesses in Harare Metropolitan Province with the population for the study comprising owners, managers and employees of the family businesses. The research assumption was that family businesses that use elements of transformation leadership are more likely to survive after the death of the founding owner. Family-owned businesses creation, development and life span are basic to the achievement of the worldwide economy. Not much work has been done in the context of Zimbabwe’s family businesses, more so with emphasis on transformational leadership for family businesses in particular. The study revealed that transformational leadership style influences the growth of their family-owned businesses as transformational leadership style motivates positive changes in the followers. The study also revealed that transformational leadership elevates the interests of employees and stir employees to look beyond their own self-interests for the good of the company.
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Pfliger, Amber. "The Framing of Indigenous Canadian Families: A Historical Discourse Analysis". Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 12, n.º 2 (1 de janeiro de 2020): 69–83. http://dx.doi.org/10.29173/cjfy29514.
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To gain a comprehensive understanding of how Indigenous Canadian family life is framed in Canadian newspapers, 160 years of discourse was examined. To accomplish this analysis, newspaper articles were coded for themes relating to family and parenting, which was then compared to framing theory (Entman, 1993). This study concluded Indigenous families can be recognized through three distinct eras, each of which contributes to the development of discourse and the framing of Indigenous families. These findings are discussed concerning cultural framing and its effects on Indigenous populations.
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Cowan, Katie. "How Residential Schools led to Intergenerational Trauma in the Canadian Indigenous Population to Influence Parenting Styles and Family Structures over Generations". Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 12, n.º 2 (1 de janeiro de 2020): 26–35. http://dx.doi.org/10.29173/cjfy29511.
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This paper intends to address current trauma among the Indigenous Canadian population due to the assimilationist goals of residential schools that influence parenting styles and the family structure. Other areas covered in this paper include parenting issues that the Indigenous community encounters every day. Additionally, social problems are examined in terms of intergenerational trauma and discussed further in terms of their influence and effect on the family structure of Indigenous communities in Canada. For example, education, health inequalities, and intimate partner violence are discussed. These issues are interrelated because of the detrimental and marginalized effect that residential schools have on survivors and generations to follow. Possible solutions to terminating family issues in the Indigenous community are by implementing specific methods that reflect the Indigenous way of life.
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Radler, Dana. "‘TOUCHED’ BY HUMOUR IN LIFE: CHARACTERS IN JOHN MCGAHERN’S FICTION". Transfer. Reception Studies 5 (31 de dezembro de 2020): 143–57. http://dx.doi.org/10.16926/trs.2020.05.14.
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In John McGahern’s stories, stories bring to life characters in both comic and tragic instances, and their whole existence comes under the spotlight, as the writer uses mild, ironic or sarcastic touches. In between automatisms and mobility often directed at dogmatism or mental stereotypes displayed by characters, clergymen, workers, teachers, writers or family members display their ignorance, occasional (lack of) manners, boredom or elevation, often imitating what seems to be ‘decent’ in terms of taste. This paper explores how class, gender and false pretences are ridiculed and exposed in both novels and short stories, and how laughter moves from a classical Kantian play instance to a Freudian-supported analysis of condensation and ambiguity as vehicles employed by a realist creator. The narrative often alternates between family roles and poles of power, visible and invisible laughter, as natural and changing (or hybrid) as human nature.
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Bradford, Clare. "The Stolen Generations of Australia: Narratives of Loss and Survival". International Research in Children's Literature 13, n.º 2 (dezembro de 2020): 242–58. http://dx.doi.org/10.3366/ircl.2020.0356.
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Australian texts for the young run the gamut of representational approaches to the removal of Indigenous children. Early colonial texts treated child removals as benign acts designed to rescue Indigenous children from savagery, but from the 1960s Indigenous writers produced life writing and fiction that pursued strategies of decolonisation. This essay plots the history of Stolen Generation narratives in Australia, from the first Australian account for children in Charlotte Barton's A Mother's Offering to Her Children to Doris Pilkington Garimara's Follow the Rabbit-Proof Fence, Philip Noyce's film Rabbit-Proof Fence, and pedagogical materials that mediate the book and film to children. Garimara's book and Noyce's film expose the motivations of those responsible for child removal policies and practices: to eliminate Indigenous people and cultures and to replace them with white populations. Many pedagogical materials deploy euphemistic and self-serving narratives that seek to ‘protect’ non-Indigenous children from the truths of colonisation.
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Wieczorek, Paula. "Plant Life and More-than-human Agency in Zainab Amadahy’s Resistance". New Horizons in English Studies 6 (10 de outubro de 2021): 79–91. http://dx.doi.org/10.17951/nh.2021.6.79-91.
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For centuries humans have acted as if the environment was passive and as if the agency was related only to human beings. Both Indigenous and non-Indigenous writers, scholars, and artists express the need to narrate tales about the multitudes of the living earth, which can help perceive the Earth as vibrant and living. The following paper discusses Black/Cherokee Zainab Amadahy’s speculative fiction novel 2013 Resistance as an example of a story resisting the claim about human beings as the ultimate species. The paper initially scrutinizes the phenomena of “plant blindness” and then explores how Zainab Amadahy illustrates plant life in her book. Unlike in traditional literary depictions of botany, the writer presents tobacco as an active and responsive agent that influences the characters, which, consequently, opposes anthropocentrism. The article also addresses the cultural violence and disregard that has dominated the Western perception of animistic cultures and expresses the need to rethink the theory of animism. This paper draws from posthumanist writings by scholars including Donna Haraway, Bruno Latour, Jane Bennett, and Stacy Alaimo. It also refers to some of the most influential contributions to critical plant studies made by Indigenous thinkers such as Robin Wall Kimmerer’ s Braiding Sweetgrass (2013).
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Dunstan, Laura, Belinda Hewitt e Sana Nakata. "Indigenous family life in Australia: A history of difference and deficit". Australian Journal of Social Issues 55, n.º 3 (dezembro de 2019): 323–38. http://dx.doi.org/10.1002/ajs4.90.
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Cox, James H. "Tommy Orange Has Company". PMLA/Publications of the Modern Language Association of America 135, n.º 3 (maio de 2020): 565–71. http://dx.doi.org/10.1632/pmla.2020.135.3.565.
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The recognizable formal structure of tommy orange's there there and its familiar revelations about indigenous american life, as much as the components distinguishing the novel from other Native-authored works that share its concerns, have propelled it to the center of conversations about contemporary Native literature. Yet the excitement about the arrival of a new, talented writer has obscured There There's roots in American Indian literary history, especially its affiliations with novels by other Native authors. As the numerous images of characters in mirrors and other reflective surfaces suggest, Orange establishes Indigenous people looking at Indigenous people, and Indigenous authors looking at Indigenous authors, as foundational to the novel's form. There There reflects the work of many other Native fiction writers, most prominently Sherman Alexie, but also James Welch, N. Scott Momaday, and David Treuer, among others. He evokes the formal features of many of Louise Erdrich's novels, too, but unlike Erdrich, Orange leaves readers with the overwhelming impression of irrevocably damaged Indigenous communities with dismal prospects for breaking cycles of violence and trauma.
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Al Areqi, Rashad Mohammed Moqbel. "Reshaping Indigenous Identity of Palestinian People/Place". Advances in Language and Literary Studies 9, n.º 6 (28 de dezembro de 2018): 133. http://dx.doi.org/10.7575/aiac.alls.v.9n.6p.133.
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Palestinian narrative comes to reflect the reality of a nation under dislocation, Diaspora, and reshaping the indigenous identity. The Palestinian narratives always attempt to show part of the Palestinian suffering and struggling under the Israeli occupation. This study traces the life of a family, it is Abulheja’s during three generations as presented by Susan Abulhawa’s “While the World Sleeps” as the title of Arabic version, and it has other versions in English entitled ‘Mornings in Jenin’ or ‘Scar of David’, (2006). The study addresses the postcolonial concepts of dislocation, Diaspora, exile and reshaping the Palestinian identity of people/place in Susan Abulhawa’s “Mornings in Jenin”, it is a story of a Palestinian family living in the refugees’ camp of Jenin from 1948 to the beginning of the third millennium, 2002. It does not only represent the life of Abulheja’s family, it is a story of a nation, living in the refugees’ camp: Jenin refugees’, being strangers, even in their home. Many members of the family are killed, and many members of Palestinians’ identity are reshaped to avoid killing while a large group of Palestinians leave their country to America to fulfill the American dream of hope and happiness, and freedom and fairness as expected. However, their Journey to America and Europe may not help them to forget their traumatic past or start a new life away of nostalgic/collective memory and homeliness. The result showed the suffering and struggling of the Palestinian families, lacking the urgent needs of daily life. The study found the Jewish state worked on reshaping the cultural, religious, national, political and indigenous identity of the Palestinian people/place to fulfill their expansionist project of politico-historical domination, giving no serious considerations to the particularities of the indigenous people. The narrative showed that the indigenous identity of Palestinians had been reshaped and a lot of them left their home to places safer to live as strangers, away of their home.
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Obrucheva, T. S. "V.A. OBRUCHEV – LIFE DEVOTED TO SCIENCE". VM- Novitates 17, n.º 4 (25 de dezembro de 2023): 4–11. http://dx.doi.org/10.31343/1029-7812-2023-17-4-4-11.
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The article is dedicated to the outstanding scientist, one of the founders of modern geology Vladimir Obruchev. A detailed biography of the scientist is accompanied by a list of the main directions of his activity, including the new scientific directions created by him. The great importance of Obruchev’s popular science books and his science fiction novels was especially noted. The article uses materials from the Obruchev family archive and various publications.
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Khlinovskaya Rockhill, Elena, Lena Sidorova e Piers Vitebsky. "Where Is the Nomadic Family? Rigid Laws and Flexible Tundra Life in North-East Siberia". Nomadic Peoples 26, n.º 1 (1 de março de 2022): 4–32. http://dx.doi.org/10.3197/np.2022.260102.
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We start from a puzzle: in remote Arctic regions of the Sakha Republic (Yakutia), why are many reindeer-herding families excluded from official 'nomadic family' benefits? The Republic's Nomadic Family Law is supposed to support indigenous minorities leading a 'traditional' lifestyle, but it often fails. We identify three models of family structure at work, each matching the fluidity of the physical environment and productive process more or less realistically. While our fieldwork reveals a highly flexible and all-embracing indigenous understanding of relatedness, analysis of the urban officials' laws show them to be based on unexamined concepts of 'family' rooted in Russian terminology and based on narrow ideas of the nuclear family rather than on the complementary distribution of labour across a shared space. We suggest that legal initiatives should include a wider ethnographic basis to provide a better understanding of emic concepts, while also consulting the local people most directly affected.
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Dali, Zulkarnaen. "Pancasila: Local Indigenous Islamic Character Education In Indonesia". MADANIA: JURNAL KAJIAN KEISLAMAN 22, n.º 2 (30 de dezembro de 2018): 185. http://dx.doi.org/10.29300/madania.v22i2.1400.
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The diversity of values in Pancasila is the basic capital for character education as the basis of the strength of the character of the Indonesian. The paper seeks to set up an Islamic character education based on the Pancasila-digging theological values of Islam with the values of local traditions, cultures and customs of the archipelago. This study is very important given the fact that so far the character, structure, and methods of character education are too oriented to the West by forgetting even ignoring the ideology and values of the Nusantara character. The approach in this study is descriptive literature review. By transmitting Pancasila’s values in family life to children, it will make the children make Pancasila’s views as a teaching doctrine, dogma or philosophy that must be practiced in the life of society. Pancasila’s revitalization and re-actualization as a philosophical and ideological foundation of the implementation of the character education system in Indonesia, including the implementation of national character education, cannot be negotiable. This is so that Pancasila can be actualized in everyday life within the family, school, community and in the life of nation and state as an educational process.
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Mallan, Kerry, Clare Bradford e John Stephens. "New Social Orders: Reconceptualising Family and Community in Utopian Fiction". Papers: Explorations into Children's Literature 15, n.º 2 (1 de julho de 2005): 6–21. http://dx.doi.org/10.21153/pecl2005vol15no2art1246.
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In lieu of abstract, here is the first paragraph of the article: The family is the cradle into which the future is born; it is the nursery in which the new social order is nourished and reared during its early and most plastic period. (Sidney Goldstein, Marriage and Family Living, 1946)1 When Goldstein conceived the metaphor of the American family as the cradle of the future he was writing at a specific historical moment, ‘one to which the stresses of war, the uncertainties of the ensuing peace, and the emerging relationship between ideologies of the family and American national identity together lent an unparalleled ambiguity and anxiety about family life’ (Levey 2001, p.125). Nearly 60 years on, the same conditions seem still to apply not only to the United States, but also to many other countries across the globe. The linking of family to the social well-being of a nation and its individual citizens is a familiar rhetoric employed by politicians, religious leaders, social commentators, and scholars, who rely on the interplay between an actual social unit and its metaphorical extensions to produce an illusion of ‘the truth’. In a similar way, the notion of a ‘new social order’ offers the utopian promise of a better life than that which current or past social orders have provided. Again the force of the metaphor resides in its capacity to appeal to both the intellect and the emotions.
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Webster-Parmentier, Bethany Jordan. "Attempted Indigenous Erasure and Frontier Gothic in Arrival (2016)". Humanities 13, n.º 1 (1 de fevereiro de 2024): 29. http://dx.doi.org/10.3390/h13010029.
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In the process of adapting a written narrative for the silver screen, there is much that can be lost (or gained) in translation. Arrival, Denis Villeneuve’s adaption of Ted Chiang’s Story of Your Life, is no exception. Often analyzed as a work of science fiction, this article argues that understanding Arrival as a work of the frontier gothic renders the attempted erasure of Indigenous presence in the film visible. The frontier gothic elements of Arrival, most prominently the transformation of Chiang’s protagonist, Louise, into a frontier hero(ine), and the looming Montana setting, both evoke and attempt to erase the Indigenous presence in this “frontier”. As a frontier hero, Louise ultimately supersedes the aliens of Arrival, absorbing and appropriating their knowledge and language to save the world (and the superiority of the United States).
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Golovneva, Elena Valentinovna, e Ivan Andreevich Golovnev. "THE VISUAL REPRESENTATIONS OF THE ETHNOCULTURAL COMMUNITIES OF THE NORTH IN THE DOCUMENTARIES (THE FILM OIL FIELD)". Yearbook of Finno-Ugric Studies 14, n.º 1 (27 de março de 2020): 115–23. http://dx.doi.org/10.35634/2224-9443-2020-14-1-115-123.
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The article investigates the one of types of contemporary visual sources in Anthropology - the ethnographic films about the indigenous peoples of the Russian North. The authors focus on the documentary film Oil Field (Oil Field; Ivan Golovnev 2012) that depicts a life of the family Piak in the Khanty-Mansi Autonomous Okrug-Yugra. Focusing on the daily life of a Khanty family, authors develop a narrative structure, in which the protagonist Vasilii Piak received an identity and began to command the viewers’ emotions. Particular attention is paid to the visual representation of the traditional forms of economy (reindeer herding) in Khanty and Nenets culture, including the indigenous people’s relation to nature in the North. Authors consider also the interaction between indigenous peoples and oil companies in the Khanty-Mansi Autonomous Okrug. The paper states that oil development has become the context of contemporary life among northern minorities. On the one hand, oil companies present an environmental and cultural threat to the indigenous inhabitants. On the other hand, they bring important elements of life to the North: fuel, food, roads, work, a system of benefits and other matters which have become part of the local northern reality. Thus, for many Khanty, oil companies are an important source of family income. This is perhaps one of the most difficult moments in situation of the relations of among contemporary northerners, who have already adapted to this tense but mutually advantageous proximity.
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Zakia Khurshid e Dr. Atta Ur Rehman Meo. "Family Life In Muhammad Hafeez Khan's Novel "Adh Adhore Log": An Analytical Study". Dareecha-e-Tahqeeq 4, n.º 4 (31 de dezembro de 2023): 29–38. http://dx.doi.org/10.58760/dareechaetahqeeq.v4i4.146.
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Muhammad Hafeez Khan occupies a prominent position in Urdu literature of the 21st century. He is a novelist, fiction writer, playwright, columnist, researcher, critic and poet at the same time. About thirty of his books have been published, including four novels; Adh Adhore Log, Kirknath, Mantara and Anwasi have been published. He has effectively portrayed the social and family life of the elite in the present era where the psychology of women and the tension of their family life can be clearly seen. Family life basically means married life of husband and wife. Family life constitutes a family, which is the basis of the social system. This small organization formed by husband and wife and children is the biggest link in the cultural life of man. This article discusses the family life in Mohammad Hafeez Khan's novel "Adh Adhore Log".
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Hyttinen, Elsi. "Samaan aikaan toisaalla. 1910-luvun siirtolaiskuvaukset toisin kuvittelemisen tilana". AVAIN - Kirjallisuudentutkimuksen aikakauslehti, n.º 1 (1 de junho de 2017): 39–53. http://dx.doi.org/10.30665/av.64262.
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Simultaneously Elsewhere. Imagining Migrancy in Early 20th Century Finnish Literature
The article discusses the functions of early 20th century Finnish language fiction on FinnishAmerican migrancy. The author suggests that fiction depicting migrant life served its contemporary readership as a utopic ”elsewhere” where mobility, gender and agency could be articulated differently from what could be done in literature depicting life in Finland. The argument is developed through readings of three reoccurring tropes articulating migrant subjectivity in fiction: the family (or, rather, its absence), the tramp and the urban housemaid.
From a transnational perspective, the article engages with, even if respectfully distances itself from, earlier research on FinnishAmerican migrant literature with its strong emphasis on reading fiction as representing reallife migrant. Instead, it is proposed that it might be fruitful to approach migrant literature and Finnish literature depicting life in Finland as a diffuse whole, where ideological investments are to an extent bound to locations but not explained causally by them.
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Brown, Lynsey, Katy Osborne, Ruth Walker, Megan Moskos, Linda Isherwood, Katherine Patel, Fran Baum e Debra King. "The Benefits of a Life-first employment program for Indigenous Australian families: Implications for ‘Closing the Gap’". Journal of Social Inclusion 8, n.º 1 (7 de setembro de 2017): 78–95. http://dx.doi.org/10.36251/josi118.
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There are significant and enduring inequities in education and employment outcomes between Indigenous and non-Indigenous Australians. In taking a ‘life-first’ approach to service provision the Building Family Opportunities Program (BFO) was able to successfully increase Indigenous Australians’ engagement with education and employment in South Australia. The evaluation of the BFO included quantitative administrative and survey data for 110 Indigenous families collected over a three year period, and qualitative data from interviews with 13 Indigenous jobseekers and focus groups with 24 case managers. Quantitative data revealed that similar proportions of Indigenous and non-Indigenous jobseekers achieved positive education/training and employment outcomes as a result of the program. Qualitative data were able to identify the strengths of this program as perceived by Indigenous families and case managers, including the practical and socio-emotional support offered to whole families, using a strengths-based, life-first approach. In the context of broader education and employment disadvantages experienced by Indigenous Australians, these results are significant and illustrate key lessons which can inform future policy and service delivery initiatives aiming to close the gap.
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Wright, Alyson, Mandy Yap, Roxanne Jones, Alice Richardson, Vanessa Davis e Raymond Lovett. "Examining the Associations between Indigenous Rangers, Culture and Wellbeing in Australia, 2018–2020". International Journal of Environmental Research and Public Health 18, n.º 6 (16 de março de 2021): 3053. http://dx.doi.org/10.3390/ijerph18063053.
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The centrality of culture to Indigenous peoples’ health and wellbeing is becoming increasingly acknowledged in government policy. In Australia, the Indigenous Ranger program is a leading example of employment that supports increased cultural participation. In 2017, we demonstrated higher life satisfaction and family wellbeing among Indigenous Rangers compared to non-Rangers in Central Australia. Using an expanded national dataset, this present study aimed to: examine if associations between Ranger status and wellbeing continued to be observed in Central Australia; assess if these associations were observed among non-Central Australian Rangers; and, quantify the effect of mediating variables (Rangers status, cultural factors) on wellbeing outcomes. We analyzed Mayi Kuwayu baseline data (n = 9691 Aboriginal and Torres Strait Islander people) and compared participants who identified as past or currently employed Rangers compared to non-Rangers across two geographic locations (Central Australia, non-Central Australia). Ranger participation was significantly associated with very high life satisfaction and family wellbeing in Central Australia (high life satisfaction PR 1.31, 95% CI 1.09–1.57, and family wellbeing (PR 1.17, 95% CI 1.01–1.36) and non-Central Australia (high life satisfaction PR 1.29, 95% CI 1.06–1.57), family wellbeing (PR 1.37, 95% CI 1.14–1.65). These findings concord with those observed in the 2017 proof-of-concept study. Additionally, we found that Ranger status partially mediated the relationships between existing cultural practices (first language as your Indigenous language and living on your country) and the two wellbeing outcomes. Current cultural practices, spending time on country and speaking your Aboriginal language, also partially mediated the associations between Ranger status and high life satisfaction, and between Ranger status and high family wellbeing. This analysis supports evidence that both Ranger employment and cultural participation are contributors to wellbeing. Ranger work is not only good for land, but it is good for people. As such, determining policies that mutually acknowledge and enhance culture, health and wellbeing will likely have additional benefits for the broader Aboriginal and Torres Strait Islander population.
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Joe, Mi’sel, Sheila O’neill, Jessica Bound e Jocelyn Thorpe. "Newfoundland Mi’kmaw Resistance and Vibrancy in a History of Erasure". Canadian Historical Review 104, n.º 3 (1 de setembro de 2023): 315–42. http://dx.doi.org/10.3138/chr-2022-0035.
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This article is one result of Indigenous-led collaboration that challenges the erasure of Indigenous people in the history of Newfoundland. It argues that, during the nineteenth and early twentieth centuries, Mi’kmaw community members were historical actors living in relationship with the land and waters that sustained them. They challenged encroachments onto their territory and travellers’ ideas about the Mi’kmaq, and they lived their own lives in their own territory with dignity, knowledge, skills, and humour. It is possible to discern these characteristics of Mi’kmaw life even within the historical record, written almost exclusively by white men, that focuses mainly on non-Indigenous people’s experiences. The article examines both writing deemed literature and writing deemed non-fiction, demonstrating that both can interrupt the historical erasure of Indigenous peoples and relationships to territory. Historians can learn from, and be inspired by, writers and scholars in a number of disciplines who, like historians, grapple with how to be responsible storytellers in the present-day while offering insight into the past.
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Battagel, Joanna M. "Obstructive Sleep Apnoea: Fact Not Fiction". British Journal of Orthodontics 23, n.º 4 (novembro de 1996): 315–24. http://dx.doi.org/10.1179/bjo.23.4.315.
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Obstructive sleep apnoea (OSA) is a recognized clinical disorder in which periods of cessation of breathing occur in the presence of inspiratory effort. Because this may have serious cardio-vascular and pulmonary consequences, diagnosis, and adequate treatment are important. Apart from its medical repercussions, OSA adversely affects the quality of life of both the sufferer and his family. This paper aims to give an overview of the complaint, defining and describing the disorder, reporting its signs and symptoms, and discussing its diagnosis and treatment. Particular attention will be given to those areas in which the orthodontist may play an active role.
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Burrow, Chris. "The Orphan’s Dilemma". After Dinner Conversation 2, n.º 8 (2021): 82–91. http://dx.doi.org/10.5840/adc20212876.
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Is it okay to erase memories of your past to give yourself a better chance at a happy future? In this work of philosophical short fiction, Harold is an orphan up for adoption. He has been selected to be adopted, which means, in order to be accepted by the family, he will need to have his memory wiped clean and implanted with the preferred memories of his new family. This, they say, will give him a better chance of integrating with his new family and living out a successful life. He, and other orphans, are called one by one to decide if this is a procedure, they are willing to accept so they can be adopted. Harold wonders what it will be like to no longer remember his first kiss, or his love of science fiction. These are the things, he reasons, that have allowed him to cope and grow from his difficult life. His name is called, it is time for him to decide.
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Fitria, Sari. "AKHIL SHARMA’S FAMILY LIFE: REGRETTING DOUBLENESS OF DIASPORA INDIVIDUALS". Poetika 10, n.º 1 (30 de junho de 2022): 61. http://dx.doi.org/10.22146/poetika.v10i1.64292.
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This study discusses a matter of cultural identity faced by diaspora individuals in Akhil Sharma’s novel Family Life. As a diasporic Indian American, Sharma depicts that cultural identity is problematic, especially for an individual who experiences two or more conflicted cultures from home left behind and the home this individual has moved to. Sharma also demonstrates that the identity of this diasporic is never complete. This study aims to critically analyze Sharma’s fiction by highlighting the issues he engages as a diasporic writer. It also depicts how voluntary displacement done by diaspora characters tends to lead them to mourn. The analysis applies a concept of cultural identity by Stuart Hall. It explains a notion of identity within the discourses of history and culture, which is not an essence but a positioning. This study uses a qualitative descriptive method. The result shows there is doubleness of cultural identity conveyed by Sharma. This regretting doubleness appears in structured stages: admiring the West and being rejected by the West.
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Clarke, Patricia. "The Queensland Shearers' Strikes in Rosa Praed's Fiction". Queensland Review 9, n.º 1 (maio de 2002): 67–87. http://dx.doi.org/10.1017/s1321816600002750.
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Novelist Rosa Praed's portrayal of colonial Queensland in her fiction was influenced by her social position as the daughter of a squatter and conservative Cabinet Minister, Thomas Lodge Murray-Prior, and limited by the fact that she lived in Australia for much less than one-third of her life. After she left Australia in 1876, she recharged her imagination, during her long novel-writing career in England, by seeking specific information through family letters and reminiscences, copies of Hansard and newspapers. As the decades went by and she remained in England, the social and political dynamics of colonial society changed. Remarkably, she remained able to tum sparse sources into in-depth portrayals of aspects of colonial life.
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Akter, Sumy. "Socio-Economic Condition of Indigenous Students: A Study in the University of Dhaka". International Journal of Social Work 4, n.º 1 (8 de janeiro de 2017): 1. http://dx.doi.org/10.5296/ijsw.v4i1.10416.
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The participation rate of the indigenous people in higher education is comparatively low. In this work the socio-economic status of the indigenous students of the University of Dhaka is studied. Moreover, the problems and prospects of the students during their academic life in the university as well as in their social life are identified. This research is a social research in which a sample survey method has been taken. Mainly different residential Halls of the University of Dhaka were taken as the area of this research. Information was collected from 45 selected respondents. Data are collected through interviewing and observing respondent as well as from the secondary sources. Based on this research the problems of the indigenous students are identified. Beside these, a list of recommendations has been suggested to solve the socio-economic situation and problems in their academic life of the indigenous students. This study will help us to find out the impact of the family tradition on the present status of the indigenous students, barrier in exercising their traditional culture, and the attitude showed by the other students to the indigenous students in the University of Dhaka.
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Phuyal, Komal Prasad. "Abandoned at Old Age: Aging in Contemporary Nepali Short Fiction". BL College Journal 5, n.º 2 (1 de dezembro de 2023): 69–80. http://dx.doi.org/10.62106/blc2023v5i2eg2.
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Contemporary Nepali short fiction has depicted the plight of the people left at home in their old age when the children seek a better life and settlement in the first world. Such people suffer in silence and perpetually wait for their children to return and embrace them. As the national boundaries have not been able to keep people within them, the family has faced the most critical challenges of our time. It has failed to serve the usual expectations as a social institution. The root cause of such abandonment lies in the crises of family. Mandira Madhushree’s “Ambako Bot” [The Guava Tree] (2017), Neelam Karki’s “Parkhai” [The Wait] (2019), and Bina Theeng’s “Aayam” [A Dimension] (2020) picture the people abandoned at their old age: they lead a solitary life in the most critical phase of their life. This paper reads the stories in the contemporary contexts of Nepal in particular and South Asia in general as the developing world has similar kinds of problems. Since the study is built on the assumption that the study of creative texts helps understand the course of action that society has prepared for itself, this paper attempts to examine the content of the elderly self as presented in the selected Nepali short fiction.
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Jahnke, Huia Tomlins, e Annemarie Gillies. "Indigenous Innovations in Qualitative Research Method: Investigating the Private World of Family Life". International Journal of Qualitative Methods 11, n.º 4 (setembro de 2012): 498–512. http://dx.doi.org/10.1177/160940691201100412.
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Tipper, Becky. "All the Animals: Short Fiction about Multispecies Families". Animal Studies Journal 13, n.º 1 (2024): 137–58. http://dx.doi.org/10.14453/asj/v13i1.7.
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The five-part short story ‘All the Animals’ imagines an array of animals who feature in the life of a fictional human family over many years. The story is inspired by qualitative research into human-animal relationships in families with children in Lisbon, Portugal. ‘All the Animals’ aims to offer a fictional ‘thick description’ of multispecies families in a particular time and place, but also to provide a reflection on the role of storytelling in human-animal entanglements.
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McGrath, Pam, Mary Anne Patton, Hamish Holewa e Robert Rayne. "The Importance of the 'Family Meeting' in Health Care Communication with Indigenous People: Findings from an Australian study". Australian Journal of Primary Health 12, n.º 1 (2006): 56. http://dx.doi.org/10.1071/py06009.
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The following discussion presents findings from a National Health and Medical Research Council (NHMRC) study that documents the importance to Indigenous people of including the network of extended family and community in health care communication. In particular the discussion explores the data relating to the importance of communicating through family meetings with Aboriginal people during end-of-life care. The data was collected through a series of open-ended, qualitative interviews (n=72) conducted with a cross-section of members of the Aboriginal community and health professionals within the Northern Territory, Australia. Acknowledging Aboriginal peoples' relationship rules and communicating through family meetings are practices that demonstrate respect for Indigenous cultural processes of information sharing. Anger on the part of Aboriginal people about lack of information can be the outcome when such processes are ignored or not understood. Respecting the need to "share the story" broadly with appropriate people in the extended family and community network through family meetings is noted as vitally important in health care, especially during the dying trajectory. The discussion explores the practical issues associated with, the different reasons for, and the positive outcomes from, incorporating family meetings for Indigenous people along the illness trajectory.
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Ullrich, Jessica Saniguq. "For the love of our children: an Indigenous connectedness framework". AlterNative: An International Journal of Indigenous Peoples 15, n.º 2 (21 de fevereiro de 2019): 121–30. http://dx.doi.org/10.1177/1177180119828114.
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This article draws on Indigenous literature to develop a conceptual framework that makes visible Indigenous child wellbeing. A process of qualitative content analysis identified and examined the core concepts and mechanisms of Indigenous wellbeing. Central to the framework is the concept of connectedness. The premise of this article is that deepening our understanding of Indigenous connectedness can assist with the restoration of knowledge and practices that promote child wellbeing. When children are able to engage in environmental, community, family, intergenerational and spiritual connectedness, this contributes to a synergistic outcome of collective wellbeing. The Indigenous Connectedness Framework may be particularly useful to Indigenous communities that directly serve children. The hope is that communities can adapt the Indigenous Connectedness Framework to their particular history, culture, stories, customs and ways of life.
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Lewis, Jordan. "Linkages Between Indigenous Cultural Generativity and Sobriety to Promote Successful Aging Among Alaska Natives". Innovation in Aging 5, Supplement_1 (1 de dezembro de 2021): 215. http://dx.doi.org/10.1093/geroni/igab046.829.
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Abstract This article builds on the People Awakening Project, which explored an AlaskaNative understanding of the recovery process from alcohol use disorder and sobriety. The presentation will explore motivating and maintenance factors for sobriety among older AN adult participants (age 50+) from across Alaska. Ten life history narratives of Alaska Native older adults, representing Alutiiq, Athabascan, Tlingit, Yup’ik/Cup’ik Eskimos, from the PA sample were explored using thematic analysis. AN older adults are motivated to abstain from, or to quit drinking alcohol through spirituality, family influence, role socialization and others’ role modeling, and a desire to engage in indigenous cultural generative activities with their family and community. A desire to pass on their accumulated wisdom to a younger generation through engagement and sharing of culturally grounded activities and values, or indigenous cultural generativity, is a central unifying motivational and maintenance factor for sobriety. The implications of this research indicates that family, role expectations and socialization, desire for community and culture engagement, and spirituality are central features to both Alaska Native Elders’ understanding of sobriety, and more broadly, to their successful aging. Sobriety can put older Alaska Native adults on a pathway to successful aging, in positions to serve as role models for their family and community, where they are provided opportunities to engage in meaningful indigenous cultural generative acts.
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Bowers, Randolph. "Shieldwolf and the Shadow: Entering the Place of Transformation". Australian Journal of Indigenous Education 34 (2005): 79–85. http://dx.doi.org/10.1017/s1326011100003999.
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AbstractThis paper speaks from a poetic voice and briefly discusses the untamed nature of metaphor and narrative. Then the story is shared. The tale relates to how healing of identity, after eons of racism, sexism, homophobia and other forms of social isolation and internalised sorrow, requires deep abiding patience. Situated in transpersonal or spiritual space, the story suggests how Indigenous narrative crosses thresholds between reality and fiction. These are united in an “ontopoetics” of soul, a uniquely postmodern Indigenous sensibility that is also nothing terribly new. The story of Shieldwolf and the Shadow is a contemporary Indigenous tale of the place where transformation is undertaken, without fear, and with every intention that life itself will change beyond our reckoning. It may be possible that past bloodlines can be cleansed and our future restored to justice and peace – at least in some personal and contingent way. What we see in contemporary story is a potential for transformation that has eluded us for generations, and this is an echo of the wisdom of our elders.
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Butler, Tamara, Ben Smith, Kirsten Pilatti, Bena Brown, Kate Anderson, Bronwyn Morris e Gail Garvey. "Fear of Cancer Recurrence among Aboriginal and Torres Strait Islander Women Diagnosed with Breast Cancer". Current Oncology 30, n.º 3 (28 de fevereiro de 2023): 2900–2915. http://dx.doi.org/10.3390/curroncol30030222.
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Little is known about the fear of cancer recurrence (FCR) severity, coping strategies, or quality of life impacts for Indigenous populations. This mixed-methods study aimed to (1) quantify FCR levels among Indigenous Australian (i.e., Aboriginal and Torres Strait Islander) breast cancer survivors and (2) qualitatively explore experiences of FCR and the coping strategies used. Nineteen participants completed the Fear of Cancer Recurrence Inventory (FCRI); ten also completed a semi-structured interview. Interview transcripts were thematically analysed. Average FCR levels (Mean FCRI Total Score = 71.0, SD = 29.8) were higher than in previous studies of Australian breast cancer survivors, and 79% of participants reported sub-clinical or greater FCR (FCRI-Short Form ≥ 13/36). Qualitative themes revealed the pervasiveness of FCR, its impact on family, and exacerbation by experience/family history of comorbid health issues. Cultural identity, family, and a resilient mindset aided coping skills. Greater communication with healthcare providers about FCR and culturally safe and appropriate FCR care were desired. This study is the first to assess FCR among Aboriginal and Torres Strait Islander breast cancer survivors, extending the limited literature on FCR in Indigenous populations. Results suggest FCR is a significant issue in this population and will inform the development of culturally appropriate interventions to aid coping and improve quality of life.
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Ganzer, Carol. "Using Literature as an Aid to Practice". Families in Society: The Journal of Contemporary Social Services 75, n.º 10 (dezembro de 1994): 616–23. http://dx.doi.org/10.1177/104438949407501003.
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Literature, both fiction and autobiography, can be used by practitioners to understand clients' moral imperatives, constructions of meaning, and subjective dimensions of caregiving. Clients' stories contain conflicts, life histories, and family traditions that influence decisions and attitudes and are not easily perceived in empirical studies.
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Demakota, Claudia Mouren, Welson M. Wangke e Jenny ,. Baroleh. "INTERAKSI SOSIAL TRANSMIGRAN DESA WERDHI AGUNG DENGAN PENDUDUK ASLI DESA IBOLIAN DI KECAMATAN DUMOGA TENGAH". AGRI-SOSIOEKONOMI 13, n.º 1A (24 de abril de 2017): 239. http://dx.doi.org/10.35791/agrsosek.13.1a.2017.15649.
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This study aims to find out how cooperation, competition, conflict and accommodation between transmigration living in the village of Werdhi Agung with indigenous people in Dumoga Sub-district. This study was conducted from December 2016 to February 2017, starting from preparation to the formulation of the research report. The data used in the form of primary data and secondary data. This research is done by purposive sampling technique. The total respondents in this study were 40 people, who were the head of the family, consisting of 20 members of the transmigrant group from Bali and 20 members of the indigenous Mongondow community representing the local population. Data analysis was done descriptively by using Likert Scale. The results show that: a) The cooperation between transmigrants and indigenous peoples is so harmonious that in their daily life it has reflected a broad assimilation / mixing form arising from the realization that they have common interests, both individually and in groups, they are aware that they have different ethnic cultural backgrounds. This has a positive effect on the social life of transmigration communities and indigenous peoples in coexistence. b) Competition between transmigrants and indigenous people is marked by land ownership / social jealousy competition and competition between village youth but no competition or threat of violence. c) Conflicts between transmigrants and indigenous peoples only occur in land tenure, and the conflicts are not frequent among rural youth. d) Accommodation or work to end disputes or conflicts between conflicting parties ie between transmigrants and indigenous peoples can be resolved either through the family or with the help of villagers and government officials.
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Laugrand, Frédéric, e Jarich Oosten. "The case of Pelagie Inuk: The only Inuk woman to become a Grey Nun". Études/Inuit/Studies 38, n.º 1-2 (25 de fevereiro de 2015): 157–76. http://dx.doi.org/10.7202/1028858ar.
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In the Arctic, no studies have been made of Indigenous nuns. In this paper we present the case of Pelagie Inuk, who became a Grey Nun. Motivated by a wish to help other people, Pelagie chose the celibate life of a Grey Nun, instead of a married life in an Inuit family. The missionaries often presented her as a role model who took the right path in contrast to other individuals who clung to their “pagan,” i.e. shamanic traditions, but her life history shows that she remained caught between conflicting traditions and finally opted for life in an Inuit family.
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Nadash, Pamela. "SUPPORTING DIVERSE FAMILY CAREGIVERS". Innovation in Aging 6, Supplement_1 (1 de novembro de 2022): 303–4. http://dx.doi.org/10.1093/geroni/igac059.1201.
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Abstract The RAISE Family Caregiving Advisory Council, created under the Recognize, Assist, Include, Support, and Engage (RAISE) Family Caregivers Act (2018) has been tasked to support the Secretary of Health and Human Services in developing a national family caregiving strategy. This presentation reports on research commissioned to support the activities of the Council, which aimed to engage a broad range of stakeholders in identifying concrete strategies to carry out the Goals identified as critical to supporting family caregivers. One priority was to engage with organizations representing the diversity of family caregivers, including groups working with Blacks, Indigenous people, Asian-Americans, Pacific Islanders, and other people of color, along with groups such as faith organizations that work with under-resourced communities. Respondents had much to say regarding mechanisms for ensuring access to services and supports among diverse family caregivers, most notably identifying support for “community ambassadors” as key, as well as targeted awareness campaigns.
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Shakoor, Abdul, e Mustanir Ahmad. "POST-COLONIAL ECO-CRITICAL CONCERNS IN D.H. LAWRENCE’S POST-WAR NOVELS". Pakistan Journal of Social Research 04, n.º 01 (31 de março de 2022): 601–8. http://dx.doi.org/10.52567/pjsr.v4i1.925.
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Post-colonial eco-criticism examines the impact of colonization on indigenous life, culture, and environment in pre-colonial societies. It analyses how the natural environment, in the colonized regions, is exploited, degraded, contaminated, and destroyed in the process of colonization. D.H. Lawrence, disillusioned by the accesses of modern industrial civilization, is fascinated by the vital and potent cultures of the primitive societies which offered a better alternative to degenerate European existence. He, especially in his later works, idealizes the primitive modes of life and presents a critique of barren European culture. Such dissatisfaction with collapsing European civilization and glorification of foreign primitive cultures led him to a decolonizing vision reflected in his post-war fiction where he offers a serious commentary on imperialism. Colonialism, for him is means of exploitation, an unnecessary intrusion, and a threat to the vitality of primitive cultures, a source of disintegration in traditional modes of life and an important cause of eco-environmental disruption in the colonized world. This article attempts to analyse Lawrence's post-war fiction from a post-colonial eco-critical perspective by employing a qualitative research approach and the theoretical frameworks of post-colonial and eco-critical theories. Keywords: Colonialism, Imperialism, Postcolonialism, Eco-criticism, Postcolonial eco-criticism.
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Meissner, Shelbi Nahwilet, Jeremy Braithwaite, Karan Thorne, Art Martinez e Elizabeth Lycett. "Indigenous Feminist Evaluation Methods: A Case Study in “My Two Aunties”". Canadian Journal of Program Evaluation 38, n.º 2 (1 de dezembro de 2023): 186–207. http://dx.doi.org/10.3138/cjpe-2023-0042.
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This paper offers some key characteristics of Indigenous feminist approaches to evaluation and spotlights a unique and promising example of Indigenous feminist evaluation methods in the My Two Aunties (M2A) program. Though Indigenous feminist evaluation methods are diverse, complex, and community-specific, some general characteristics we point to in this analysis are commitments to anti-colonial conceptions of family, gender, and belonging, an assertion of the epistemic and evaluative importance of felt knowledge, the explicit confrontation of settler colonialism’s impact on Indigenous life, and the commitment to the transformative potential of community-led caretaking. We then turn to what we see as an exemplar of Indigenous feminist evaluation methods—the evaluation component of the My Two Aunties (M2A) program. Our paper will provide theoretical scaffolding for Indigenous feminist evaluation and add to the growing body of Indigenous scholarship that challenges what “counts” as evidence in settler scholarship arenas.
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Greenwood, Margo. "Language, Culture, and Early Childhood: Indigenous Children’s Rights in a Time of Transformation". Canadian Journal of Children's Rights / Revue canadienne des droits des enfants 3, n.º 1 (24 de novembro de 2016): 16–31. http://dx.doi.org/10.22215/cjcr.v3i1.85.
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Article 30 of the United Nations Convention on the Rights of the Child (UNCRC) sets out the rights of Indigenous and minority children to learn about and practice their own culture, religion, and language in countries where these practices are not shared by the majority of the population. The provisions of Article 30 are particularly relevant in nations such as Canada that are built upon a history of colonization, where for generations Indigenous children have been dispossessed of their cultures, languages, territories, family and community ties—all of the foundational elements of healthy and whole Indigenous identities. The colonization of the life-worlds of Indigenous children represents, in short, a primary mechanism through which nations have attempted to eliminate and assimilate the Indigenous populations within their borders, with devastating multi-generational consequences for surviving Indigenous peoples.