Добірка наукової літератури з теми "Indigenous peoples – kinship"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Indigenous peoples – kinship".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Статті в журналах з теми "Indigenous peoples – kinship"
1
Campbell, Erika, Alyssa Austin, Maddison Bax-Campbell, Esmé Ariss, Sophia Auton, Emily Carkner, Gabriela Cruz, et al. "Indigenous Relationality and Kinship and the Professionalization of a Health Workforce." Turtle Island Journal of Indigenous Health 1, no. 1 (October 12, 2020): 8–13. http://dx.doi.org/10.33137/tijih.v1i1.34016.
Повний текст джерелаАнотація:
We, as a group of academic learners, argue the professionalization of healthcare service providers reinforces hierarchies of knowledge that results in the exclusion of Indigenous Peoples. Through decolonizing theory and Indigenous methodology, we applied Indigenous understandings of relationality and kinship to examine the professionalization of the health workforce. Relationality is a philosophy that describes the interconnections between all of creation and kinship consists of family, community, and all extended human and more-than-human relations. Indigenous health knowledges reflect relationality and kinship and are practiced by midwives, doulas, and Comadronas. Within the Euro-Western biomedical model, these healers are often incorporated into maternity care services for the purposes of professionalizing their roles. Professionalization, however, reinforces power differentiations between healthcare providers and advances biomedical hegemony and hierarchies of knowledge, all of which exclude Indigenous kinship and relationality. The dangers of professionalization of the health workforce result in the omission of Indigenous knowledges, because the Euro-Western biomedical model of health is built on the philosophies of colonialism and capitalism. To counter professionalization, Indigenous relationality and kinship must be prioritized in the provision of healthcare so that it is inclusive to Indigenous Peoples and their knowledges, the results of which will benefit us all.
2
Roy, Nicole. "The Use of Indigenous Research Methodologies in Counselling: Responsibility, Respect, Relationality, and Reciprocity." First Peoples Child & Family Review 17, no. 1 (March 20, 2023): 3–19. http://dx.doi.org/10.7202/1097719ar.
Повний текст джерелаАнотація:
The values of “Responsibility, Respect, Relationality and Reciprocity (the 4Rs)” in Indigenous research methodologies inform the core principles of Indigenous kinship systems. This is most often understood as the interconnectedness to land, relatives, animals, and spirits. Despite ongoing systems of oppression, Indigenous kinship values have not only survived but continue to demand a rightful a place within our education, health, justice, and welfare systems. Through critical self-reflective praxis, I explore how the values of “Responsibility, Respect, Relationality and Reciprocity” that guide Indigenous research methodologies (IRM) can disrupt Western based psychotherapies and counselling practices that too often reproduce harm onto Indigenous peoples. The 4Rs upheld in IRM strengthen kinship by centring the values that promote the beauty and intelligence of Indigenous knowledge systems and generations of knowledge holders.
3
Pravinchandra, Shital. "‘More than biological’: Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction." Medical Humanities 47, no. 2 (June 2021): 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
Повний текст джерелаАнотація:
This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
4
Cucarella-Ramón, Vicent. "Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour." International Journal of English Studies 21, no. 1 (June 29, 2021): 21–37. http://dx.doi.org/10.6018/ijes.437511.
Повний текст джерелаАнотація:
Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.
5
Killsback, Leo Kevin. "A nation of families: traditional indigenous kinship, the foundation for Cheyenne sovereignty." AlterNative: An International Journal of Indigenous Peoples 15, no. 1 (January 9, 2019): 34–43. http://dx.doi.org/10.1177/1177180118822833.
Повний текст джерелаАнотація:
One of the major destructive forces to American Indian peoples were the assimilation-based policies that destroyed traditional kinship systems and family units. This destruction contributed to the cycle of dysfunction that continues to plague families and homes in Indian country. A second major destructive blow occurred when colonial forces, through law and policy, reinforced white male patriarchal kinship and family systems. In this colonial system, American Indian concepts, roles, and responsibilities associated with fatherhood and motherhood were devalued and Indian children grew up with a dysfunctional sense of family and kinship. This article examines the traditional kinship system of the Cheyenne Indians, highlighting the importance of kinship terms, roles, and responsibilities. The traditional Cheyenne kinship system emphasized familial relationships for the sake of childrearing and imparting traditional values of respect, reciprocity, and balance. Traditional principles of heške’estovestôtse (motherhood), héhe’estovestôtse (fatherhood), and méhósánestôtse (love) were the backbone of the Cheyenne family.
6
Novikova, Natalia. "Aboriginal entrepreneurship in Russia: resources, technologies and social institutes." Вестник антропологии (Herald of Anthropology) 46, no. 2 (May 2019): 5–18. http://dx.doi.org/10.33876/2311-0546/2019-46-2/5-18.
Повний текст джерелаАнотація:
Aboriginal entrepreneurship is seen as a new form of social organization. Economic activity in the enterprises of indigenous peoples is based on family and kinship ties, and focuses on traditional use of nature, as well as on the knowledge and culture of the peoples of the North. Therefore, their entrepreneurship is limited by the traditional lifestyle, which is based on reindeer breeding, hunting, fishing, and gathering. The government authorities adopt laws and programs aimed at the preservation of the traditional lifestyle of indigenous peoples, but not at the development of free enterprise. Indigenous people offer the strategy of modern development, which is based on original culture and new social institutes. The author analyzes enterprises of Sakhalin (fishery), Yamal-Nenets AO (reindeer breeding) and Khanty-Mansi autonomous areas (cultural business, tourism) and considers the factors influencing development of native business and its place in modern market economy.
7
O’Sullivan, Sandy. "The Colonial Project of Gender (and Everything Else)." Genealogy 5, no. 3 (July 16, 2021): 67. http://dx.doi.org/10.3390/genealogy5030067.
Повний текст джерелаАнотація:
The gender binary, like many colonial acts, remains trapped within socio-religious ideals of colonisation that then frame ongoing relationships and restrict the existence of Indigenous peoples. In this article, the colonial project of denying difference in gender and gender diversity within Indigenous peoples is explored as a complex erasure casting aside every aspect of identity and replacing it with a simulacrum of the coloniser. In examining these erasures, this article explores how diverse Indigenous gender presentations remain incomprehensible to the colonial mind, and how reinstatements of kinship and truth in representation fundamentally supports First Nations’ agency by challenging colonial reductions. This article focuses on why these colonial practices were deemed necessary at the time of invasion, and how they continue to be forcefully applied in managing Indigenous peoples into a colonial structure of family, gender, and everything else.
8
Radke, Amelia, and Heather Douglas. "Indigenous Australians, Specialist Courts, and The Intergenerational Impacts of Child Removal in The Criminal Justice System." International Journal of Children’s Rights 28, no. 2 (June 17, 2020): 378–400. http://dx.doi.org/10.1163/15718182-02802005.
Повний текст джерелаАнотація:
Murri Courts are a specialist criminal law practice that includes Elders and respected persons of the local Community Justice Group in the sentencing of Aboriginal and Torres Strait Islander defendants. Drawing on an ethnographic study of two southeast Queensland Murri Courts, this article explores the impact of State ordered out-of-home care on Aboriginal and Torres Strait Islander defendants and their children. We show how Community Justice Groups and specialist courts help to address the intergenerational impacts of child protection interventions. The rights of Australian Indigenous peoples to enjoy, maintain, control, protect and develop their kinship ties is recognised under the Human Rights Act 2019 (Qld) and international human rights treaties. We suggest that policymakers and legislators should better recognise and support Community Justice Groups and specialist courts as they provide an important avenue for implementing the rights of Australian Indigenous peoples to recover and maintain their kinship ties.
9
Rajabova, Shakhlo E. "THE ROLE OF MULTILATERAL CULTURAL AND HUMANITARIAN RELATIONS IN THE DEVELOPMENT OF REGIONAL COOPERATION." Oriental Journal of History, Politics and Law 02, no. 02 (April 1, 2022): 70–79. http://dx.doi.org/10.37547/supsci-ojhpl-02-02-10.
Повний текст джерелаАнотація:
Historically, Central Asian countries have always considered themselves to belong to a single region. The indigenous peoples of Central Asia had a common history, similar cultures, customs, and even believed in one religion. Countries in the region, especially in their border areas, are home to many ethnic groups from neighboring countries, which in turn helps to strengthen kinship ties between a large number of people, particularly in Central Asia.
10
Poespasari, Ellyne Dwi, Sri Hajati, and S. Soelistyowati. "THE APPLICATION OF THE DEVELOPMENT OF CUSTOMARY INHERITANCE LAW ACCORDING TO THE JURISPRUDENCE OF THE SUPREME COURT." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 29, no. 1 (May 31, 2017): 108. http://dx.doi.org/10.22146/jmh.17652.
Повний текст джерелаАнотація:
AbstractCustomary inheritance law is influenced by the three kinship system. The Indonesian indigenous peoples, if there is a dispute about inheritance customs, completed the family council, if the hearts of deliberation families not bring results, then the Settlement shown to the Indigenous Institute, but when hearts division of inheritance still feel less satisfied BY Decision Traditional Leader Then Settlement of inheritance can be resolved in the court. Application of norms The jurisprudence of the Supreme Court Third hearts kinship system can be implemented yet, due to lack of knowledge of indigenous peoples against jurisprudence. Jurisprudence singer known only hearts Verdict The heritage dispute resolved by the Court InstituteIntisariHukum waris adat masih dipengaruhi tiga sistem kekerabatan Pada masyarakat adat jika terjadi sengketa waris adat, diselesaikan musyawarah keluarga, apabila dalam musyawarah keluarga tidak membawa hasil, maka penyelesaian kepada lembaga adat, namun apabila dalam pembagian harta waris masih merasa kurang puas dengan putusan ketua adat maka penyelesaian waris dapat diselesaikan di pengadilan. Penerapan norma Yurisprudensi Mahkamah Agung dalam ketiga sistem kekerabatan belum dapat dilaksanakan, disebabkan kurangnya pengetahuan masyarakat adat terhadap yurisprudensi. Yurisprudensi ini hanya dikenal dalam putusan sengketa warisan yang diselesaikan oleh lembaga pengadilan.
Дисертації з теми "Indigenous peoples – kinship"
1
Modh, Sandra Violeta. "Lamaholot of East Flores : a study of a boundary community." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:b7693f46-3a18-4b1a-ba96-0f17e91f0282.
Повний текст джерелаАнотація:
Lamaholot is a population found on Flores and in the Solor Archipelago of Eastern Indonesia. The population is village-based and divided into patrilineal descent groups. Marriage is coupled with bridewealth and follows a pattern of asymmetric marriage alliance between descent groups. This thesis shows that a small group of Lamaholot in the administrative regency of East Flores shares certain traditions with a neighbouring population called Ata Tana ‘Ai. Ata Tana ‘Ai are a sub-group of the Sikka population in the administrative regency of Sikka. Descent group among Ata Tana ‘Ai are matrilineal and households were traditionally based in scattered gardens. Marriage is not coupled with bridewealth and instances of asymmetric marriage alliance between descent groups are here a consequence rather than a cause of marriage. The current fieldsite seems to have been part of the ceremonial system of Ata Tana ‘Ai and also to have shared a tradition of dispersed settlement in the gardens. The descent groups might initially have been matrilineal, but in the recent past there was also a habit of dividing children between the parental descent groups. Recent traditions of dividing children can be found throughout central-east Flores, but seemingly not to same extent as at the fieldsite. The payment of elephant’s tusks was a central feature in the acquisition of group members at the fieldsite and could be paid by both men and women. These payments were not necessarily tied to marriage and did not serve as bridewealth. In the last century outer social factors, such as the Catholic mission and the creation of the Dutch colonial state, have resulted in that many of the traditional practices at the fieldsite have been replaced with traditions from Lamaholot elsewhere. The residence pattern is now village-based, but gardens retain a central social and ritual position. The role of the elephant’s tusks has taken different expressions throughout this period of social change, and alongside the changing role of tusks, the traditional social and material authority of women at the fieldsite has declined, whereas that of men has increased. This thesis examines the current and the traditional practices in and around the fieldsite, and focuses on local definitions of descent group, kinship, and inheritance, looking at both biological and social perspectives.
2
"Gladue through wahkotowin: social history through cree kinship lens in corrections and parole." Thesis, 2013. http://hdl.handle.net/10388/ETD-2013-03-1039.
Повний текст джерелаАнотація:
ABSTRACT
This thesis explores the R. v. Gladue (1999) decision and whether it is applicable to
federal corrections and parole release. I outline a Cree relational approach—wahkotowin—that
can be employed as a Gladue method of analysis to help us understand Cree history through a kinship relational lens. In Chapter 1, I share an overview of the teachings of wahkotowin, as taught by knowledge keeper and respected author Maria Campbell. With the help of her circle teachings diagrams, I outline our relationships and obligations to one another. I also outline the shattering of wahkotowin through imposed colonial and present-day policies, programs, and
legislation, and the resulting inherited intergenerational trauma. Chapter 2 locates my personal story, exploring family and community history, and its connection with First Nations and Métis history on the prairies. Chapter 3 reviews the Supreme Court of Canada’s R. v. Gladue and R. v.
Ipeelee (2012) decisions, the duty to properly consider the unique social history of Aboriginal
peoples, and the applicability of Gladue to section 84 of the Corrections and Conditional
Release Act. Chapter 4 outlines the qualitative data, including interviews with legal experts
working with Aboriginal Legal Services of Toronto and the Gladue Court. The data explore best practices of interviewing, researching, and report writing necessary for obtaining Gladue evidence. In Chapter 5, I propose a Gladue-through-wahkotowin approach that explores how
Gladue’s duty to consider social history evidence can be expanded to all phases of the criminal justice system, from sentencing to parole release, and can include a Cree relationship-based way
of interviewing an offender, carrying out in-depth family and community interviews, attaining oral and documentary historical research, and applying a broad Indigenous approach to interviewing and the writing of Gladue Reports.
3
Boisselle, Andrée. "Law's hidden canvas: teasing out the threads of Coast Salish legal sensibility." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8921.
Повний текст джерелаАнотація:
This dissertation seeks to illuminate key aspects of Coast Salish legal sensibility. It draws on collaborative fieldwork carried out between 2007 and 2010 with Stó:lō communities from the Fraser Valley in southern British Columbia, and on the rich ethnohistorical record produced on, with, and by members of the Stó:lō polity and of the wider Coast Salish social world to which they belong.
The preoccupation underlying this inquiry is to better understand how to approach an Indigenous legal tradition on its own terms, in a way respectful of its distinctiveness – especially in an ongoing colonial context, and from my position as an outsider to this tradition. As such, a main question drives the inquiry: What makes a legal tradition what it is?
Two series of legal insights emerge from this work. The first are theoretical and methodological. The character of a legal tradition, I suggest, owes more to implicit norms than to explicit ones. In order to gain the kind of understanding that allows for respectful interactions with the principles and processes that inform decision-making within a given legal order, one must learn to decipher the norms that are not so much talked about as tacitly modelled by its members. Paying attention to pragmatic forms of communication – the mode of conveying meaning interactively and contextually, typically by showing rather than telling – reveals the hidden normative canvas upon which explicit norms are grafted. This deeper layer of normativity inflects peoples’ subjectivity and sense of their own agency – the distinctive fabric of their socialization.
This lens on law – emerging from a reflection on the stories that Stó:lō friends shared with me, on the discussions had with them, and on the relational experience of Stó:lō / Coast Salish pedagogy, and further informed by scholarship on Indigenous and Western law, political philosophy and sociolinguistics – yields a second series of insights. Those are ethnographical, about Coast Salish legal sensibility itself. They attach to three central institutions of the Stó:lō legal order: the Transformer storycycle, longhouse governance practice and the figure of the witness, and ancestral names – corresponding to three sets of key relationships within the tradition: to the land, to the spirit, and to kin.
Among those insights, a central one concerns the importance of interconnectedness as an organizing principle within Stó:lō / Coast Salish legal orders. Coast Salish people are not simply aware of the factual interdependence of people and things in the world, pay special attention to this, and happen to offer a description of the world as interconnected. There is a normative commitment at work here. Interconnectedness informs dominant interpretations of how the world should work. It is a source of explicit responsibilities and obligations – but more amorphously and pervasively yet, it structures legitimate discourse and appropriate behavior within contemporary Coast Salish societies.Graduate
2018-10-20
4
Butler, Julianne. ""One time ago": an urban Aboriginal tribalography." Thesis, 2009. http://hdl.handle.net/1959.13/38345.
Повний текст джерелаАнотація:
Masters Research - Master of Social ScienceI identify as Koori and belong to the Worimi and Bundjalung peoples of N.S.W. I grew up in the inner city suburb of Waterloo and spent school holidays at Port Stephens with my Grandparents who informed me of the world, the ways of the ‘Old People’ and our link with them. I also developed links to my Father’s north coast country and to a pan-Aboriginal community in Sydney. At a meeting at the Aborigines Progressive Association I met Wayne and we have been married for 41 years. We have one daughter Kathleen and we are enjoying a ‘second parenthood’ with grandchildren Phoebe, Andrew and Harrie. Through my writing I hope to contribute to overturn the myths, which continue to oppress my people. This thesis uses the method of tribalography developed by Choctaw author LeAnne Howe (2002) to contextualise my life experience and research journey as part of the broader Indigenous encounter with modernity. In reviewing the literature relevant to this area I expand on the concept of tribalography to make this a foundational philosophy in approaching Aboriginal women’s autobiography. As such the three key works cited are part of my extended kinship network. I also engage with the debate on the differences between Western and Indigenous knowledges and a general historical overview of colonial and twentieth century attitudes and policies towards Aboriginal peoples to provide the external context of the life histories discussed. Methodologically, I use different voices, from a naturalistic representation of oral history to a literature-based analysis of theory and historical events. This includes an analysis of the family photographs for their value in oral history and ethnographic insight. I also use other forms of primary source material such as newsletters from the organisations that I was involved in during the 1960’s and the Dawn magazine, which was the official newsletter for the Aborigines Welfare Board. I also include collaboratively written work with my daughter that exemplifies the multi-generational continuance of tribalography.
5
Butler, Julianne. ""One time ago": an urban Aboriginal tribalography." 2009. http://hdl.handle.net/1959.13/38345.
Повний текст джерелаАнотація:
Masters Research - Master of Social ScienceI identify as Koori and belong to the Worimi and Bundjalung peoples of N.S.W. I grew up in the inner city suburb of Waterloo and spent school holidays at Port Stephens with my Grandparents who informed me of the world, the ways of the ‘Old People’ and our link with them. I also developed links to my Father’s north coast country and to a pan-Aboriginal community in Sydney. At a meeting at the Aborigines Progressive Association I met Wayne and we have been married for 41 years. We have one daughter Kathleen and we are enjoying a ‘second parenthood’ with grandchildren Phoebe, Andrew and Harrie. Through my writing I hope to contribute to overturn the myths, which continue to oppress my people. This thesis uses the method of tribalography developed by Choctaw author LeAnne Howe (2002) to contextualise my life experience and research journey as part of the broader Indigenous encounter with modernity. In reviewing the literature relevant to this area I expand on the concept of tribalography to make this a foundational philosophy in approaching Aboriginal women’s autobiography. As such the three key works cited are part of my extended kinship network. I also engage with the debate on the differences between Western and Indigenous knowledges and a general historical overview of colonial and twentieth century attitudes and policies towards Aboriginal peoples to provide the external context of the life histories discussed. Methodologically, I use different voices, from a naturalistic representation of oral history to a literature-based analysis of theory and historical events. This includes an analysis of the family photographs for their value in oral history and ethnographic insight. I also use other forms of primary source material such as newsletters from the organisations that I was involved in during the 1960’s and the Dawn magazine, which was the official newsletter for the Aborigines Welfare Board. I also include collaboratively written work with my daughter that exemplifies the multi-generational continuance of tribalography.
Книги з теми "Indigenous peoples – kinship"
1
Jean, Crocker, ed. The Canela: Bonding through kinship, ritual, and sex. Fort Worth: Harcourt Brace College Publishers, 1994.
Знайти повний текст джерела
2
Jean, Crocker, ed. The Canela: Kinship, ritual, and sex in an Amazonian tribe. 2nd ed. Belmont, CA: Wadsworth/Thomson Learning, 2004.
Знайти повний текст джерела
3
Innes, Robert Alexander. Elder Brother and the Law of the People: Contemporary Kinship and Cowessess First Nation. University of Manitoba Press, 2019.
Знайти повний текст джерела
4
Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2019.
Знайти повний текст джерела
5
Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
Знайти повний текст джерела
6
Scofield, Gregory A. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
Знайти повний текст джерела
7
Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
Знайти повний текст джерела
8
Kimmerer, Robin Wall, John Hausdoerffer, and Gavin Van Horn, eds. Practice: Kinship: Belonging in a World of Relations. 5th ed. Center for Humans and Nature Press, 2021.
Знайти повний текст джерела
9
Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.
Знайти повний текст джерела
10
Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.
Знайти повний текст джерелаЧастини книг з теми "Indigenous peoples – kinship"
1
Funk, Leberecht. ""Keep Off the 'Bad Things,' Uncle!"." In Living with Monsters, 97–112. Earth, Milky Way: punctum books, 2023. http://dx.doi.org/10.53288/0361.1.07.
Повний текст джерелаАнотація:
How is it like to live with monsters on Lanyu island, Taiwan? In the course of one year, the author has a series of exchanges with a 9-year-old Indigenous Tao girl. She gives him advice how to deal with “bad things,” which is a euphemism for the local Anito monsters who delight in stealing human souls. The monsters, which are never actually encountered, are constantly lurking in the background. Their presence can be perceived by bad smells, unjustified angry reactions, intense negative emotionality, or by viewing a beautiful butterfly or hearing the call of an owl. The girl needs to be constantly aware about the changes in the environment. She has to avoid certain places (such as the cemetery) and stays at home when “bad things” occur (for example, a death in the village). She can never let herself go, as the Anito take advantage of any kind of weakness. For example, when she is in pain, she will not cry out loud. Occasionally she mentions other people from her kinship network, like her grandmother and her elder brother, and explains how they cope with the monsters, or, in the case of her grandfather, temporarily become monsters by means of possession.
2
Sugito, Shigenobu, and Sachiko Kubota. "Alliance Project." In Database Technologies, 956–60. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-60566-058-5.ch055.
Повний текст джерелаАнотація:
This study has three main aims: 1. to develop software for an indigenous kinship database and genealogy using a crossplatform Java engine; 2. to contribute to a kinship study, which will serve as a fieldwork support tool for anthropologists; and 3. to assess the importance and potential of the kinship database and genealogy in IT-based indigenous knowledge management. Regarding the third aim, we would like to emphasize the importance of kinship data in the post-colonial era, and the need for kinship data in land rights issues and the recognition of indigenous identity, as well as the possibility of the autonomous use of this visualized kinship database by indigenous peoples in the future. The Alliance Project, which is named after the alliance theory by C. Levi-Strauss (1969), started as the management of a kinship study for the Yolngu people of Eastern Arnhem Land, Northern Territory, Australia, and was later extended to the study of kinship in general.
3
Wilkins, David E. "Political Organization B.C. (Before Contact)." In Indigenous Governance, 31–49. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190095994.003.0003.
Повний текст джерелаАнотація:
Abstract This chapter draws broadly from historical, legal, and anthropological literature to show how Indigenous societies were historically organized via extensive kinship networks that utilized clans, reciprocity, and responsibility in their structures and principles. The chapter emphasizes the ideas that are crucial to understanding how Indigenous peoples were organized socially, politically, and culturally before the European arrival. These include freedom, liberty, autonomy, a sense of territorial sovereignty and integrity, an understanding of peoplehood steeped in religious or spiritual understandings, and recognition of the importance of customary and natural law as a guiding force in individual and collective lives. Case studies of the Inuit and Yupic peoples within Alaska, the Tohono O’odham within Arizona and Mexico, and the Fox Nation are included to highlight the many differences in Native societies.
4
Grim, John. "Indigenous Cosmovisions and a Humanist Perspective on Materialism." In Earthly Things, 88–98. Fordham University Press, 2023. http://dx.doi.org/10.5422/fordham/9781531503055.003.0007.
Повний текст джерелаАнотація:
Materialism in these remarks focuses on entanglements of meaning and giving within a material realm that is spiritually charged. This sacred energy courses through all dimensions of Indigenous communities especially languages, governance, and practices that maintain relationships. “Entanglements” is presented as a way to talk about this differentiated and immanent religiosity inherently manifest in Indigenous lifeways. Materialism, in short, in Indigenous perspectives is a pervasive living wholeness that generates worlds of particular vital and powerful spirits. Cosmovisions are the stories that locate this living wholeness in the lifeways of the people and the powerful realms of spirits. Materialism, grounded in the lands and cosmovisions of Indigenous peoples, gives rise to Indigenous knowledge and traditional environmental knowledge. Materialism points toward Indigenous dispositions to view biodiversity and humans as sharing needs for kinship, cosmology, and food. Cosmopolitics arises when these relationships are threatened and Indigenous peoples bring their cosmovisions to protect those spiritual presences that give life to the people. Indigenous humanities emerge in the flow of cosmovisions through immanent religiosities made manifest in these forms of environmental activism.
5
Dell, Kiri, Chellie Spiller, and Nimbus Staniland. "Do Indigenous Metaphors have Universal Applicability?" In The Oxford Handbook of Metaphor in Organization Studies, 101–14. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780192895707.013.6.
Повний текст джерелаАнотація:
Abstract Indigenous paradigms are renowned for promoting holistic relationships with the environment, connectedness to place, and an intwined sense of belonging to a universal life force. The socially constructed worlds of Indigenous Peoples provoke ways of thinking that create sustainable practices and harmonious living with Earth. The contribution Indigenous metaphors offer are explored through Māori experiences in New Zealand. Four Māori metaphors being enacted in New Zealand’s organization environment are examined: Te Whare Tapa Wha (a house with four walls), whānau (kinship networks), Maui (personifying innovation), and rāranga (life as interwoven). The authors draw on these Māori metaphors and examine the implications of adopting, incorporating, and utilizing them beyond originating contexts. The authors address the political realities of engaging Indigenous metaphors, where the power imbalance of colonial situations creates sensitivities when non-Indigenous people access Indigenous knowledge. They also explore how Indigenous metaphors travel and assess which metaphors might gain uptake.
6
Erbig, Jeffrey Alan. "Introduction." In Where Caciques and Mapmakers Met, 1–11. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655048.003.0001.
Повний текст джерелаАнотація:
The introduction considers how autonomous Indigenous peoples in South America responded to the drawing of interimperial borders through their lands. Bringing together borderlands studies and histories of cartography, it argues that imperial border making transformed regional territorialities precisely because Native peoples engaged such efforts. In the Río de la Plata, Portugal’s and Spain’s invention of a border was an attempt to circumvent the territorial authority exercised by Indigenous peoples known Charrúas and Minuanes, whom members of the Luso-Hispanic boundary commissions routinely evaded as they traversed the region. Native responses to subsequent colonial efforts to materialize the imagined border derived from their own territorialities, and some Indigenous leaders leveraged imperial border making to expand their own kinship, tributary, and trading networks. Drawing upon hundreds of fragmented manuscripts dispersed in archives across three continents and representing them together via geographic information systems (GIS), this introduction centers Native ground and actions in the history of the border.
7
Milroy, Helen, Kate Derry, Shraddha Kashyap, Monique Platell, Joanna Alexi, Ee Pin Chang, and Pat Dudgeon. "Indigenous Australian Understandings of Holistic Health and Social and Emotional Wellbeing." In Toward an Integrated Science of Wellbeing, 158–77. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197567579.003.0008.
Повний текст джерелаАнотація:
Abstract Through colonisation in Australia, Western paradigms of health and mental health have dominated the discourse on mental health and excluded Indigenous knowledges, which consider wellbeing from a more holistic perspective. Aboriginal and Torres Strait Islander peoples (the Indigenous peoples of Australia) understand health through the Social and Emotional WellBeing (SEWB) model, which considers the body and mind as well as spiritual, cultural, kinship, community, and physical dimensions, and the impact of historical, political, social, and cultural determinants on wellbeing. An inclusive science of wellbeing requires Western and Indigenous knowledges to be valued alongside each other, accepting their differences. This chapters outlines the path from colonisation toward the recognition of Indigenous knowledges, and the authors describe the SEWB model and interventions developed using this model. The authors provide an example of how the SEWB model can be operationalised for health and mental health settings, through the ‘Dance of Life’ framework, which uses the culturally relevant medium of art to facilitate discussion of holistic wellbeing.
8
Carayon, Céline. "“The Most Thorough Traitors and Deceivers”." In Eloquence Embodied, 230–92. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652627.003.0005.
Повний текст джерелаАнотація:
As permanent colonial settlements took roots and French-Indigenous relations solidified in the seventeenth century, intercultural relations were increasingly defined by a tension between trust and distrust. Dependence on Indigenous knowledge made it necessary for the French to credit their allies with some degree of truthfulness. At the same time, they always remained on their guard, and used observations of Native bodies and movements to ground their claims about the quintessential deceptiveness of Indians. The French also used nonverbal eloquence in return to deceive and enact violence against Indigenous peoples. This chapter explores the complex intermingling of sincere friendship and deep distrust in seventeenth-century French colonial contexts, with a particular focus on the Circum-Caribbean region. The first section of the chapter is dedicated to the ways Indigenous bodies and embodied expressions were targeted as inherently “treacherous” by French writers. Next, the Indigenous practice of fictive kinship known as compérage by the French in Brazil, Guiana, and the Antilles is illuminated to understand how personal and intimate bonds worked or failed to preserve peace between the groups.
9
Bird-David, Nurit. "Introduction." In Us, Relatives. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293403.003.0001.
Повний текст джерелаАнотація:
Contemporary multiculturalist anthropology overlooks huge disparities in population size as well as ethnographic actors’ own scaling of their practices and imaginations. Arguing that scale-blindness limits our understanding of key issues in forager studies and distorts the insights these societies offer us, the introduction develops a theoretical framework for integrating scaling into their analysis. Drawing from studies of kinship, animism, multiscalar anthropology, imagined communities, and notions of being-with, it develops the idea of pluripresence. This theoretical approach is applied in the volume to the ethnography of a South Asian foraging people known as Nayaka, whom the author has studied since the late 1970s. They are introduced as an exemplar of hunter-gatherer peoples, who are among the tiniest communities studied by ethnographers, and as one of many indigenous peoples who have no ethnonyms for themselves and, instead, use terms of kinship and shared humanity as their we-designations. Their plural modes especially are eclipsed by the scale-blind regime, which, in fact, is large-scale inflected since the ethnonyms and other representational conventions (e.g., maps) that are indispensable in anthropology’s large-scale project embody modern imaginations of communities. The introduction explains the volume’s strategy for studying this tiny community.
10
S. Chiru, Dr Samson. "THE INDIGENOUS PEOPLES’ ECOLOGY SUSTAINABLE AND INTEGRATED POLICY." In Futuristic Trends in Social Sciences Volume 3 Book 13, 53–88. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bkso13p3ch1.
Повний текст джерелаАнотація:
Indigenous/aboriginal/tribal people (IP) are the most important part of the ecosystems and environmental dialogue and praxis. They are inextricably linked to nature: practices among the Andean peoples’ world is divided into the human and domesticated: the wild—species, ecosystems, water; and the sacred and ancestral. Their goal is holistic wellbeing, which is achieved through balance between these three worlds. However, with the globalization there are direct impact factors on environment: 1. Population, 2. Consumption, and 3. Technology which decide how much spacious and resources are used and how much waste is produced to meet consumption needs. The direct impact factors on environment which is enjoyed in the current lifestyle of the developed countries if it were to be by everyone, more than three additional planets would be required. That is why Mahatma Gandhi said that the earth has everything but not enough to satisfy the greed of man. Thus, if the world is following the consumption pattern of greedy developed countries three additional planets are required. In my view, these additional planets can be the Mars, the Moon, and another planet may be explored. Are we ready for it, folks? The earth has water in abundance unlike other planets. Perhaps the Mars and the Moon are expected to have existed with the hope of water bodies. These planets are already attempted to be conquered with the countries’ flags pitched so far in different locations as moon imperialism and exploration, especially as the Chandrayan 3 soon lands on South Pole of the moon, Indian would be the fourth country to be there. As to the earth earth, land or more aptly homeland is attached with nationalism so are other planets in the process of colonization and imperialism. Land turns into territory only insofar as it is “monopolized” and ‘captured by any state and/or nation.’ Territory, unlike land, has a few characteristics. Territory is an object of ownership and ‘colonization’, while land is not. In any ‘communal mode of power’ as one’s entitlement to land follows from one’s membership to a particular community. Scientific movies are made depicting Aliens/ indigenous people on Mars. Collective ownership of land gives one only authority of using but not owning it. Then land belongs to community or community belongs to land? Here ethnographic and ecological interpretation on mode of use of land surfaces. Maurice Godelier identified land use in the hills as patterned after ‘kinship relations’ within the community in terms of its exchange and actual utility. There is a sort of segregating between land and labour apparently establishes a regime of individual ownership within the community that gives rise to an inevitable landless section. However, the protection of freedom to preserve land (land and territory borderline definition in mind) is enshrined in Indian constitution called Sixth Schedule for the tribes of Northeast India that recognizes traditional custom regulating outsiders access to land and its resources belonging to a community of a tribe per se. Many indigenous peoples live in forests that have become their traditional territories. Their way of life and traditional knowledge has developed in tune with the forests on their lands and territories. Unfortunately, forest policies commonly treat forests as empty lands controlled (Khas land) by the State that are available for ‘development,’ such as logging, plantations, dams, mines, oil and gas wells and pipelines and agribusiness. These encroachments often force indigenous peoples out of their forest homes and has led to the need to define why and for whom is ecological conservation and development important for. The work piece seeks to study how the policy of sustainable forest management seeks to addressing sustainable development through the diverse interest of protecting the human rights of indigenous people to inhabit their natural dwellings of forest, conserving the ecological concerns and sustaining development. The indigenous peoples’ place is rural in most cases. The care giving of the ecosystem is done by these people in terms of ecological balance in the integrated system of framework theoretical implication which is empirically practiced. Therefore, their welfare and survivalists approach to maintain ecosystem is of prime importance. After all they are human beings not animals. But even certain animals are considered as endangered species, why cannot be the case of these people? Indeed they deserve special law to preserve them so that the ecology and cosmological implications on earth can be maintained sustainably. Thus, ecology, bio-linguistic, and bio-cultural diversities play environmental solutions that transcend national boundaries as a feature of international politics. Ecology is the study of these relationships between plants, animals, people, and their environment. Among these, particularly indigenous people maintain ecological balance through their interaction by their constant touch with nature. But this kind of interaction between indigenous people and nature has been disturbed with the advent of globalization/government/corporate interference in the name of development in indigenous heartlands. Particularly with this came exploitation of their land and resources for the greedy capitalists/communists (they both are imperialists: neo-colonialism). Where land and resources are taken over by the corporate or otherwise and as such the indigenous people’s survival is threatened at the detriment of the ecological balance affected as they are inextricably linked.
Тези доповідей конференцій з теми "Indigenous peoples – kinship"
1
Subekti, Priyo, Heru Budiana, and Pawit Yusup. "The Role of the Kinship System in Social Conflict Resolvment in Indigenous People of KEI." In Proceedings of 1st Workshop on Environmental Science, Society, and Technology, WESTECH 2018, December 8th, 2018, Medan, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.8-12-2018.2283948.
Повний текст джерела
2
McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.
Повний текст джерелаАнотація:
This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.