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Статті в журналах з теми "Native peoples – kinship"
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Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas." Belleten 50, no. 198 (December 1, 1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.
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This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some other words, aspects of languages and cultures of some of the Native Peoples of Americas which seem to be common with the Turkish people of Asia. The purpose of this study was to indicate with evidence the presence of correlation between the languages of the Native Peoples of Americas and the Turks in Asia and hopefully to attract the attention of linguistic scholars to carry out further studies to possibly illuminate past background of both the Native Peoples of Americas and the Turks of Asia.
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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.
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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.
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Troester, Patrick T. "“No Country Will Rise above Its Home, and No Home above Its Mother”: Gender, Memory, and Colonial Violence in Nineteenth-Century Texas." Western Historical Quarterly 52, no. 2 (April 7, 2021): 143–66. http://dx.doi.org/10.1093/whq/whab001.
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Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.
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Abdulrehman, Munib Said. "Reflections on Native Ethnography by a Nurse Researcher." Journal of Transcultural Nursing 28, no. 2 (July 9, 2016): 152–58. http://dx.doi.org/10.1177/1043659615620658.
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There are benefits and challenges associated with conducting research in a familiar setting, especially when the researcher is more an insider than an outsider. The aim of this article is to explore the author’s experience as a native scholar conducting ethnographic research among the Swahili peoples of Lamu, Kenya. This article focuses on methodological issues related to conducting ethnographic research among the author’s own people, including examining the issues of anthropological reflexivity as a native ethnographer and highlighting the author’s experiences embodying multiple identities. Native ethnographers must consider the challenges associated with negotiating multiple roles in the research setting, especially in the presence of sociocultural factors such as gender stratification, complex kinship networks, socioeconomic hierarchies, illiteracy, and poverty. Embracing rather than being confused by the multiple levels of understanding native researchers bring to studies of their communities opens up new avenues of research and possibilities.
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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.
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Aboriginal entrepreneurship is seen as a new form of social organization. Economic activity in the enterprises of indigenous peoples is based on family and kinship ties, and focuses on traditional use of nature, as well as on the knowledge and culture of the peoples of the North. Therefore, their entrepreneurship is limited by the traditional lifestyle, which is based on reindeer breeding, hunting, fishing, and gathering. The government authorities adopt laws and programs aimed at the preservation of the traditional lifestyle of indigenous peoples, but not at the development of free enterprise. Indigenous people offer the strategy of modern development, which is based on original culture and new social institutes. The author analyzes enterprises of Sakhalin (fishery), Yamal-Nenets AO (reindeer breeding) and Khanty-Mansi autonomous areas (cultural business, tourism) and considers the factors influencing development of native business and its place in modern market economy.
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Sinclair, Rebekah. "Righting Names." Environment and Society 9, no. 1 (September 1, 2018): 91–106. http://dx.doi.org/10.3167/ares.2018.090107.
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Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.
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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.
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Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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Firkus, Angela. "Agricultural Extension and the Campaign to Assimilate the Native Americans of Wisconsin, 1914–1932." Journal of the Gilded Age and Progressive Era 9, no. 4 (October 2010): 473–502. http://dx.doi.org/10.1017/s1537781400004229.
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Congress founded the Agricultural Extension Service (AES) in the Smith-Lever Act of 1914 to disseminate agricultural research to individual farmers. In some states the AES also worked to encourage Native Americans to adopt sedentary intensive agriculture and all aspects of assimilation connected with that occupation. J. F. Wojta, AES administrator in Wisconsin from 1914 to 1940, took a deep interest in Indian farmers and used the power and resources of his office to instruct Native Americans. Ho-Chunks, Menominees, Ojibwes, and Oneidas in Wisconsin adopted or rejected these social, economic, and political assimilation efforts during the Progressive Era according to their own circumstances and goals. The experience of Wisconsin tribes with the state's agricultural extension programs illustrates different ways that Native peoples tried to benefit from modern government services while maintaining their own culture and kinship ties.
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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.
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Drobyshevsky, Stanislav, Ekaterina Selivanova, and Marina Negasheva. "Anthropological Characteristic of the Head and Face of the Native People from North Sulawesi." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 1 (February 2020): 183–99. http://dx.doi.org/10.15688/jvolsu4.2020.1.15.
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Introduction. The population of Indonesia is not well enough explored anthropologically. There are no reliable anthropometric data for some populations, living on Sulawesi Island. For the first time in scientific literature, a description of head and face traits of the indigenous populations of North Sulawesi, which remained completely anthropologically unexplored until now, is presented. Methods. The authors study the Minahasans (n = 96) and the Sangirese people (n = 76) using the classical anthropometrical programme, including metrical (n = 14) and nonmetrical (n = 29) features. Analysis. The sudy of the Minahasans and the Sangirese people shows that these ethnic groups are generally similar; significant differences were found in a small number of traits. The Sangirese people have darker pigmentation of the skin and the iris than the Minahasans. More frequently they are wavy or even curly heared. In general, the population of North Sulawesi can be described as belonging to the South Asian population. However, the review of some traits of the Sangirese people and the Minahasans (hyperbrachycephalia, epicanthus occurs rather rare, narrow nose) put them on the borderline of variability of the explored South, Southeast Asian and Oceanian population. Sulawesi peoples (comparatively dark-skinned, sometimes curly haired) can presumably have equatorial mixture. Results. The Minahasans are close to the Dayak people of Kalimantan. The Sangirese people can have insignificant melanesian mixture because of their kinship with the Philippines people, perhaps with the Negrito of the Philippines. This conclusion is preliminary and has to be substantiated.
Дисертації з теми "Native peoples – kinship"
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Kim, Hyowon. "Adopted colors identity, race, and the passion for other people's nationalism ; George Eliot, Elizabeth Barrett Browning, and imagining kinship in 19th century nation-building." Saarbrücken VDM Verlag Dr. Müller, 2007. http://d-nb.info/991276604/04.
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Lee, Sangmi. "Between the diaspora and the nation-state : transnational continuity and fragmentation among Hmong in Laos and the United States." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:644c93e2-ae52-494d-93ca-ebda995bd0a0.
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Based on fourteen-months of multi-sited, ethnographic fieldwork that compares two Hmong communities in Vang Vieng, Laos, and Sacramento, California in the United States, my doctoral thesis examines how the Hmong diaspora is constituted in the absence of a territorial ethnic homeland. Although scholars claim that the Hmong originated in the southwestern part of China, many Hmong are uncertain about their origins and have lost their connections to the ancestral homeland. This thesis suggests we examine diasporas as a dialectical process involving both transnational continuity and national differentiation. Despite their further migratory dispersal after the Vietnam War, Hmong in Laos and the United States have actively created a transnational diasporic community by maintaining their cultural practices across national borders, particularly in the domains of kinship practices and spiritual rituals. At the same time, diasporic Hmong have also created partial 'homes' in the nation-states where they reside. Therefore, their ethnic traditions and perceptions are transformed according to different national contexts, such as local socioeconomic conditions, state policies, and access to economic capital. This results in cultural differences within the diaspora. In addition, Hmong in different countries disagree about their relative position in the diaspora in relation to each other, leading to discursive fragmentation. As a result, diasporas are refracted through different national affiliations. Nonetheless, the sense of national belonging among diasporic Hmong remains partial because they continue to experience social, economic, and ethnic marginalization as an ethnic minority group in both Laos and the United States, which causes them to maintain a diasporic affiliation to Hmong scattered in other countries as an alternative source of ethnic belonging. In this sense, the Hmong are constantly positioned 'in-between' the diaspora and the nation-state.
Книги з теми "Native peoples – kinship"
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Emberley, Julia. Defamiliarizing the aboriginal: Cultural practices and decolonization in Canada. Toronto: University of Toronto Press, 2007.
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Werbner, Richard P. Tears of the dead: The social biography of an African family. 2nd ed. Harare: Baobab Books, 1992.
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Werbner, Richard P. Tears of the dead: The social biography of an African family. Edinburgh: Edinburgh University for the International African Institute, London, 1991.
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Institute, International African, ed. Tears of the dead: The social biography of an African family. Washington, DC: Smithsonian Institution Press, 1991.
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Whitehead, Neil L. Native Americans and Europeans. Edited by Nicholas Canny and Philip Morgan. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199210879.013.0004.
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The first sustained encounters between Europeans and native peoples of America in the fifteenth century were temporally episodic and geographically uneven. The prevailing winds and currents across the Atlantic nonetheless pushed European shipping repeatedly towards northern South America and the Caribbean region, as in the first voyage of Christopher Columbus. From this initial zone of contact European expeditions ranged to the south and west, enumerating rivers and assessing opportunities for trade and plunder. Within a decade of Columbus' first landfall under the flag of Spain, Portuguese expeditions had reported on the coastal regions of Brazil, followed in the 1530s and 1540s by reports from expeditions into the river basins of the Amazon and Orinoco. The organisation of production within native economies was largely domestically based and kinship relations were the basis for the organisation of agriculture and hunting.
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Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2019.
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Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
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Scofield, Gregory A. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
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Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.
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Snyder, Christina. The South. Edited by Frederick E. Hoxie. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199858897.013.26.
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Surveying the history of Native Americans of the South from ancient times through the early twenty-first century, this chapter draws on oral tradition, material culture, climatology, and historical documents. Like all Native North Americans, Southern Indians have a dynamic past. They repeatedly adapted their societies to meet challenges arising from climate change 10,000 years ago, population growth during the Mississippian era, population collapse due to the introduction of new diseases following contact, warfare, and slaving in the colonial era, Indian removal, and ongoing US racial discrimination and imperialism. While pointing out diversity within the region, as well as the ties that linked Southern Indians to other people and places over time, this chapter also marks the cultural characteristics that make Native peoples of the South a distinctive group, namely their traditions of matrilineal kinship, dense populations, their long history of agriculture, and distinctive art forms and architecture.
Частини книг з теми "Native peoples – kinship"
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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.
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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.
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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.
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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.
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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.
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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.
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Gow, Peter. "The School and the Shaman." In Of Mixed Blood, 229–51. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198273554.003.0013.
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Abstract In native people’s narratives of history, schools play an important role. Leaving the haciendas, native people moved to communities with schools, so that their children could be educated. The school is today central to the definition of a native community as a caserio legitimo, ‘real village’. As an institution the school unites two powerful themes for native people: knowledge and children. This chapter investigates the meaning of the schools for native people, and contrasts it as a paradigm of power to shamanism. Both schools and shamanism concern the use of potentially dangerous knowledge for the defence of kinship. The school defends kinship by bringing ‘civilized’ knowledge inside native social relations, while shamanism uses the wild powers of the forest and river to defend kinship.
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Gow, Peter. "Mixed People." In Of Mixed Blood, 252–74. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198273554.003.0014.
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Abstract The native people of the Bajo Urubamba frequently assert that they are ‘mixed people’ (gente mezclada) or ‘of mixed blood’ (de sangre mezclada). The idiom of ‘mixing’ refers to the collapse of pure ‘kinds of people’ existing at the beginning of history through intermarriage, and that of ‘mixed people’ asserts that kinship is a historical product. This intermarriage is productive of new settlements and hence of new generations, which differ categorically from those of previous generations. The personal identities of contemporary people on the Bajo Urubamba are ‘mixed’ in the sense that each person is of several ‘kinds of people’ simultaneously. This opposes them to prior ‘pure’ generations, and thus marks kinship as a historical process.
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Gow, Peter. "Introduction." In Of Mixed Blood, 203–4. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198273554.003.0011.
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Abstract The central problem of this study is why the native people of the Bajo Urubamba should use the Comunidad Nativa and the school as important institutions when discussing the social organization of their communities, and why they should continuously assert that they are ‘mixed people’. The first two parts of the book have provided the basic background for a solution to this problem. Part I . explored how native people conceive of their past and of the structure of their world, and how this can be understood in terms of the economic system of habilitaci6n. Habilitaci6n provides a set of material referents for their understanding both of history and of the structure of the wider social system of which they are a part. Part II analysed the social relations of native people and the central place occupied by the processes of coresidence in their imagery of kinship. For native people, the village is the place of kinship, in that it is produced as the location in which kinship is remembered, sustained, and created. But it is also a place fractured by death, and by the inability of all kin to live together. The final part of the book shows the logic of the connections between these two areas, history and kinship.
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Gow, Peter. "Conclusion: A Comparison of Native Amazonian Kinship Systems." In Of Mixed Blood, 197–200. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198273554.003.0010.
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Abstract Many of the themes of the kinship system outlined in the chapter of Part II are found in other areas of Amazonia, although not in quite this form. Thus the marriage pattern based on ‘marrying at a distance’ is similar to that of the Machiguenga, while the stress on marriage between different ‘kinds of people’ is similar to that of the North-West Amazon. The model of the community as composed of a set of people who are all kin to each other is common among Guianan societies. Similarly, the idioms of shared substance and feeding are widespread, as evidenced in the literature on the couvade. There is one serious problem, indeed paradox, of the kinship system of the Bajo Urubamba which requires some discussion. This is that the native people of the Bajo Urubamba hold the simultaneous values of marrying far, and of both spouses residing with close kin. My argument is that this pattern is related to the weakness of the idiom of cross-cousin marriage in this case, and I here use Dreyfus’s comparative discussion (1977) as a starting-point. This discussion is taken further in the Conclusion to Part III.
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Tone-Pah-Hote, Jenny. "We Worked and Made Beautiful Things." In Crafting an Indigenous Nation, 80–97. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469643663.003.0005.
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During the early twentieth century, Kiowa people expertly deployed material culture as symbols of themselves as a people. Beadwork specifically illustrated the significance of kinship and is use and exchange among people, which constructed family relationships and a sense of belongingness. Beadwork and other expressive forms were highlighted in the American Indian Exposition, a fair, and an event, which provided a venue of public display that encouraged intertribal competition. The chapter also examines the representation of young women as American Indian Exposition princesses.
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Gow, Peter. "Introduction." In Of Mixed Blood, 119–21. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198273554.003.0006.
Повний текст джерелаАнотація:
Abstract Native people define themselves as people who eat plantains and manioc, game from the forest and river, and manioc beer, and oppose themselves to rich white people who do not. The production of ‘real food’ engages native people in particular forms of relationship with the landscape, the river, and forest, and thus places them in the system of meanings attached to landscape. The chapters of Part II explore further dimensions of the meanings of ‘real food’ for the native people of the Bajo Urubamba. ‘Real food’ is produced in particular relationships, and its circulation and consumption sets up other relationships. The production of plantains, game, and manioc beer is definitional of gender identity, and the production of ‘real food’ is dependent on the relationship of marriage. The circulation of this food constitutes the relations between kin, as parents feed their children, and as adults respond to the hunger of other kin. The production of food engages people with the forest, making gardens and houses, and this food is sent out to feed others. Native communities focus on the relationships in which food is produced, circulated, and consumed, such that for native people, to live with kin is life itself. Death threatens life, causing the living to abandon the dead, and to live elsewhere. Death defines kinship as life, and life for native people is created and sustained by kinship.
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Umbreș, Radu. "Making and unmaking kinship." In Living with Distrust, 69–106. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190869908.003.0004.
Повний текст джерелаАнотація:
Abstract This extended chapter tackles two puzzles of Săteni relatedness. First, kinship seems given and permanent yet also appears as created and conditional. Second, relatives should, but not always, act morally toward each other. Villagers have cultural solutions to these problems. Săteni kinship provides a moral contract determined by the facts of nature, genealogy, and ritual. All these forms of relatedness share a common feature, glossed as amity by anthropologists, here treated as trust in the fairness of partners engaged in mutual cooperation. Social expectations of generosity and reciprocity evoke intuitive moral senses, culturally codified in norms of conduct. Conflict and distrust make people stop “holding on to relatives” while enduring cooperation can create kinship out of other social relationships. Inheritance patterns, marriage arrangements, and rituals of kinship show how moral commitments change during one’s life span and how they evolved in recent history in response to societal transformations.
Тези доповідей конференцій з теми "Native peoples – kinship"
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KHUSNITDINOVNA, FAYZIEVA ADIBA. "EXPRESSION OF THE CONCEPT OF "HOMELAND" IN UZBEK AND ENGLISH PROVERBS." In TEACHING FOREIGN LANGUAGES IN THE CONTEXT OF SUSTAINABLE DEVELOPMENT: BEST PRACTICES, PROBLEMS AND OPPORTUNITIES. ISCRC, 2023. http://dx.doi.org/10.37547/geo-65.
Повний текст джерелаАнотація:
The article is devoted to the study of the role of kinship related units in expressing the concept of homeland in English and Uzbek articles, and to the comparative-typological analysis of articles on the topic of the homeland in Uzbek and English languages. Every nation has its own traditions. These values have been passed down from generation to generation for years. Such values of every people are expressed in their proverbs and sayings.
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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.