Ten years after the Hawthorn Report: Changing psychological implications for the education of Canadian native peoples.

1977 ◽  
Vol 18 (4) ◽  
pp. 332-345 ◽  
Author(s):  
Alan D. Bowd
Keyword(s):  
Native Peoples ◽  
Canadian Native

Dimorphs and cobblers: Ways of being religious in Canada

1999 ◽  
Vol 28 (3) ◽  
pp. 275-291
Author(s):  
William Closson James
Keyword(s):  
Native Peoples ◽  
Religious Traditions ◽  
Canadian Native ◽  
Religion In Canada ◽  
Ways Of Being ◽  
Being Religious

Two specific examples considered in the author's Locations of the Sacred— Japanese Canadians and an Inuit crisis cult—raise the possibility of drawing selectively on two or more religious traditions. More generally, in Japan and among other Canadian Native peoples situational needs sometimes determine which religion is followed. Rather than syncretism (that is, the combination of two religions), the term religious dimorphism better describes this kind of compartmentalization and alternation. As several scholars have observed, situational use of various norms characterizes the manner by which many contemporary Canadians manage conflicts between religion and culture. A multilayered spirituality, cobbled together from various sources, is more characteristic of religion in Canada today than an exclusive and hegemonic monotheism.

Natives, Religion, and Race in Colonial America

2018 ◽  
Author(s):  
Linford D. Fisher
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Colonial America ◽  
The Other ◽  
Native Peoples ◽  
Religion And Race ◽  
Racial Lines ◽  
Modern Sense ◽  
Over Time

Although racial lines eventually hardened on both sides, in the opening decades of colonization European and native ideas about differences between themselves and the other were fluid and dynamic, changing on the ground in response to local developments and experiences. Over time, perceived differences were understood to be rooted in more than just environment and culture. In the eighteenth century, bodily differences became the basis for a wider range of deeper, more innate distinctions that, by the nineteenth century, hardened into what we might now understand to be racialized differences in the modern sense. Despite several centuries of dispossession, disease, warfare, and enslavement at the hands of Europeans, native peoples in the Americans almost universally believed the opposite to be true. The more indigenous Americans were exposed to Europeans, the more they believed in the vitality and superiority of their own cultures.

Native Approaches to Decolonising Education in Institutions of Higher Learning

2000 ◽  
Vol 28 (2) ◽  
pp. 28-34 ◽  
Author(s):  
Polly Walke
Keyword(s):  
Higher Education ◽  
Indigenous Peoples ◽  
Higher Learning ◽  
Native Peoples ◽  
Institutions Of Higher Learning ◽  
The World

A growing number of Native scholars are involved in decolonising higher education through a range of processes designed to create space for Indigenous realities and Indigenous ways of managing knowledge. Basing their educational approaches on Indigenous ontologies and epistemologies, they are developing Indigenist approaches within higher education. Ward Churchill (1996:509), Cherokee scholar, explains that an Indigenist scholar is one who:Takes the rights of indigenous peoples as the highest priority …who draws on the traditions – the bodies of knowledge and corresponding codes of value – evolved over many thousands of years by native peoples the world over.

Severed Connections

2012 ◽  
Author(s):  
Daniel K. Richter ◽  
Troy L. Thompson
Keyword(s):  
Indigenous Peoples ◽  
Atlantic World ◽  
Capitalist System ◽  
Native Peoples ◽  
Indigenous Autonomy ◽  
Indian Politics ◽  
Native Communities ◽  
European Expansion ◽  
North And South ◽  
Independence Movements

Scholars often portray indigenous peoples' interactions with the Atlantic world in linear terms: European expansion engulfed native communities and enslaves them to a global capitalist system. The mid-eighteenth to early nineteenth centuries, however, tells a more complicated tale. By the 1750s, many native peoples had learnt from decades of experience how to engage the Atlantic world on their own varied terms, often to their own advantage. Those engagements were disrupted by the British, French, and Spanish imperial crises spawned by the Seven Years War and especially by the creole independence movements born during those crises. The process worked out differently north and south of the Rio Grande, but, throughout the Americas, the collapse of European empires severed connections that had once guaranteed indigenous autonomy. If balance was the principle of ‘modern Indian politics’, trade was its glue. Throughout the Americas, creoles who proclaimed themselves civilised arrogated to themselves the terms on which native peoples could, or could not, engage with the Atlantic world.

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