From Aamoo (Bees) To Memengwaa (Butterflies), Living Well with Manidoons (Insect Pollinators) and Ninwish (Milkweed): Indigenous Peoples and Insect Pollinators on Turtle Island (North America)

2020 ◽  
Vol 66 (4) ◽  
pp. 42-47
Author(s):  
Raynald Harvey Lemelin ◽  
Amanda Hutter ◽  
Kyle Powys Whyte ◽  
Gregg Root
Keyword(s):  
North America ◽  
Indigenous Peoples ◽  
Living Well ◽  
Insect Pollinators

Living Well and Health Practices among Aymara People in Northern Chile

2021 ◽  
pp. 0094582X2110049
Author(s):  
Alejandra Carreño-Calderón
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Population ◽  
Indigenous Health ◽  
Health Programs ◽  
Northern Chile ◽  
Medical Field ◽  
Buen Vivir ◽  
Living Well ◽  
Intercultural Health ◽  
Health Model

The current Chilean health model seeks to promote health equity among indigenous peoples by means of state intercultural health programs. As implemented regionally, these have been widely criticized as depoliticizing mechanisms meant to dominate the indigenous population. Study of the experiences of several indigenous health agents and associations fostered by these programs reveals that the strategic use of the concept of living well by indigenous peoples raises questions about the issues that are to be included in or excluded from the intercultural medical field. El actual modelo de salud chileno busca promover el acceso equitativo a la salud entre los pueblos indígenas a través de programas estatales de salud intercultural. Tal y como se aplican a nivel regional, estos han sido ampliamente criticados como mecanismos de despolitización diseñados para dominar a la población indígena. El estudio de las experiencias de varios agentes y asociaciones de salud indígenas impulsados por estos programas revela que el uso estratégico del concepto del buen vivir por parte de los pueblos indígenas plantea interrogantes sobre qué asuntos deben o no incluirse en el campo médico intercultural.

Return of the Natives: Explaining the Development and Non-Development of Political Action by Indigenous Peoples in Democratic Political Systems

2012 ◽  
Vol 19 (4) ◽  
pp. 453-480
Author(s):  
Lee E. Dutter
Keyword(s):  
New Zealand ◽  
North America ◽  
Indigenous Peoples ◽  
Political Action ◽  
The Political ◽  
Political Systems ◽  
Present Treatment ◽  
Or Groups ◽  
Torres Strait ◽  
Political Actions

Studies of individuals or groups who might use violence or terrorism in pursuit of political goals often focus on the specific actions which these individuals or groups have taken and on the policies which defenders (that is, governments of states) against such actions may adopt in response. Typically, less attention is devoted to identifying the relevant preconditions of political action and possible escalation to violence and how or why potential actions may be obviated before they occur. In the context of democratic political systems, the present analysis addresses these issues via examination of indigenous peoples, who typically constitute tiny fractions of the population of the states or regions in which they reside, in terms of their past and present treatment by governments and the political actions, whether non-violent or violent, which individuals from these peoples have engaged or may engage. The specific peoples examined are Aborigines and Torres Strait Islanders of Australia, Haudenosaunee of North America, Inuit of Canada, Maori of New Zealand, and Saami of Scandinavia.

Territoriality and the Historiography of Early North America

2016 ◽  
Vol 50 (3) ◽  
pp. 515-536
Author(s):  
MATTHEW BABCOCK
Keyword(s):  
North America ◽  
Indigenous Peoples ◽  
North American ◽  
Interdisciplinary Approach ◽  
Political Control ◽  
Multiple Perspectives ◽  
Indigenous Perspective

This essay explores the interdisciplinary origins and historiography of early North American scholars approaching territoriality – political control of territory – from an indigenous perspective in their works. Using the Ndé (Apaches) as a case study, it reveals how adopting an interdisciplinary approach that addresses territoriality from multiple perspectives can further our understanding of cultural contestation across the continent and hemisphere by highlighting the ways indigenous peoples negotiated, resisted, and adapted to European conquest.

Conflicts, battlefields, indigenous peoples and tourism: addressing dissonant heritage in warfare tourism in Australia and North America in the twenty‐first century

2013 ◽  
Vol 7 (3) ◽  
pp. 257-271 ◽  
Author(s):  
Raynald Harvey Lemelin ◽  
Kyle Powys Whyte ◽  
Kelsey Johansen ◽  
Freya Higgins Desbiolles ◽  
Christopher Wilson ◽  
...  
Keyword(s):  
North America ◽  
Indigenous Peoples ◽  
First Century ◽  
Twenty First Century

The repatriation of human remains – problem or opportunity?

Antiquity ◽  
2004 ◽  
Vol 78 (300) ◽  
pp. 404-413 ◽  
Author(s):  
Laurajane Smith
Keyword(s):  
New Zealand ◽  
North America ◽  
Indigenous Peoples ◽  
Legal Status ◽  
Culture Media ◽  
Human Remains ◽  
Indigenous Communities ◽  
Publicly Funded ◽  
Cultural Groups ◽  
Historical Continuity

The editor’s question “who do human skeletons belong to?” (Antiquity 78: 5) can be answered positively, but it must be answered in context. The question was prompted by reports from the Working Group on Human Remains established by the British government’s Department for Culture, Media and Sport (DCMS) in 2001 to review the current legal status of human remains held in all publicly funded museums and galleries, and to consider and review submissions on the issue of the return of non-UK human remains to their descendent communities (DCMS 2003: 1-8). In effect, the report was primarily concerned with human remains from Indigenous communities, using a definition which follows the UN Draft Declaration on the Rights of Indigenous Peoples as “distinct cultural groups having a historical continuity with pre-colonial societies that developed on their territories” (DCMS 2003:7). Consequently, the report deals primarily with the Indigenous communities of Australia, New Zealand and North America.

Intolerance toward Native American Religions

2020 ◽  
pp. 125-146
Author(s):  
John Corrigan ◽  
Lynn S. Neal
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
North America ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Religious Practice ◽  
The United States ◽  
Military Force ◽  
Native American Religions

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.

John Eliot, John Veniaminov, and Christian engagement with the indigenous peoples of North America: A comparative missiology

2020 ◽  
pp. 009182961988717
Author(s):  
Joseph William Black
Keyword(s):  
Native Americans ◽  
North America ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Colonial History ◽  
Early American ◽  
The Bible ◽  
John Eliot ◽  
The Face ◽  
Christian Literature

John Eliot was the 17th-century settler Puritan clergyman who sought to engage his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.

scholarly journals Link to the Land and Mino-Pimatisiwin (Comprehensive Health) of Indigenous People Living in Urban Areas in Eastern Canada

2019 ◽  
Vol 16 (23) ◽  
pp. 4782 ◽  
Author(s):  
Landry ◽  
Asselin ◽  
Lévesque
Keyword(s):  
North America ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Urban Areas ◽  
Eastern Canada ◽  
Comprehensive Health

Mino-pimatisiwin is a comprehensive health philosophy shared by several Indigenous peoples in North America. As the link to the land is a key element of mino-pimatisiwin, our aim was to determine if Indigenous people living in urban areas can reach mino-pimatisiwin. We show that Indigenous people living in urban areas develop particular ways to maintain their link to the land, notably by embracing broader views of “land” (including urban areas) and “community” (including members of different Indigenous peoples). Access to the bush and relations with family and friends are necessary to fully experience mino-pimatisiwin. Culturally safe places are needed in urban areas, where knowledge and practices can be shared, contributing to identity safeguarding. There is a three-way equilibrium between bush, community, and city; and mobility between these places is key to maintaining the balance at the heart of mino-pimatisiwin.

Fur Trades

2016 ◽  
Author(s):  
Carolyn Podruchny ◽  
Stacy Nation-Knapper
Keyword(s):  
North America ◽  
19Th Century ◽  
Indigenous Peoples ◽  
Local Politics ◽  
Fur Trade ◽  
Resource Exploitation ◽  
Multiple Perspectives ◽  
Men And Women ◽  
Trading Systems ◽  
North Americans

From the 15th century to the present, the trade in animal fur has been an economic venture with far-reaching consequences for both North Americans and Europeans (in which North Americans of European descent are included). One of the earliest forms of exchange between Europeans and North Americans, the trade in fur was about the garment business, global and local politics, social and cultural interaction, hunting, ecology, colonialism, gendered labor, kinship networks, and religion. European fashion, specifically the desire for hats that marked male status, was a primary driver for the global fur-trade economy until the late 19th century, while European desires for marten, fox, and other luxury furs to make and trim clothing comprised a secondary part of the trade. Other animal hides including deer and bison provided sturdy leather from which belts for the machines of the early Industrial Era were cut. European cloth, especially cotton and wool, became central to the trade for Indigenous peoples who sought materials that were lighter and dried faster than skin clothing. The multiple perspectives on the fur trade included the European men and indigenous men and women actually conducting the trade; the indigenous male and female trappers; European trappers; the European men and women producing trade goods; indigenous “middlemen” (men and women) who were conducting their own fur trade to benefit from European trade companies; laborers hauling the furs and trade goods; all those who built, managed, and sustained trading posts located along waterways and trails across North America; and those Europeans who manufactured and purchased the products made of fur and the trade goods desired by Indigenous peoples. As early as the 17th century, European empires used fur-trade monopolies to establish colonies in North America and later fur trading companies brought imperial trading systems inland, while Indigenous peoples drew Europeans into their own patterns of trade and power. By the 19th century, the fur trade had covered most of the continent and the networks of business, alliances, and families, and the founding of new communities led to new peoples, including the Métis, who were descended from the mixing of European and Indigenous peoples. Trading territories, monopolies, and alliances with Indigenous peoples shaped how European concepts of statehood played out in the making of European-descended nation-states, and the development of treaties with Indigenous peoples. The fur trade flourished in northern climes until well into the 20th century, after which time economic development, resource exploitation, changes in fashion, and politics in North America and Europe limited its scope and scale. Many Indigenous people continue today to hunt and trap animals and have fought in courts for Indigenous rights to resources, land, and sovereignty.

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