The Ongoing Psychological Colonization of North American Indigenous People: Using Social Psychological Theories to Promote Social Justice

2016 ◽  
Author(s):  
Stephanie Fryberg ◽  
Rebecca Covarrubias ◽  
Jacob A. Burack
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
North American ◽  
Cultural Practices ◽  
Well Being ◽  
Social Psychological ◽  
The Past ◽  
Psychological Theories ◽  
The Media ◽  
Psychological Risks

Colonizing events of the past and present continue to disrupt and change the cultural practices, histories, families, and languages of North American Indigenous peoples. As a result, Indigenous people experience a cultural disconnect between the past and the future, what we refer to as a disruption of traditional cultural cycles, in ways that foster psychological risks. In this chapter, we first discuss how the ongoing colonization of Indigenous people in contemporary society, with specific examples from the media and education, undermines psychological well-being. Second, we offer a theory of culture change as a “promotion” approach to target and mend the cultural disruptions brought on by colonizing practices and thereby to improve well-being. Finally, we offer research-based action items for social psychologists and for society more generally to alleviate the ongoing colonization of Indigenous people.

Enabling Community Well-being Self-Monitoring in the Context of Mining: The Naskapi Nation of Kawawachikamach

2016 ◽  
Vol 1 (2) ◽  
Author(s):  
Robert Klinck ◽  
Ben Bradshaw ◽  
Ruby Sandy ◽  
Silas Nabinacaboo ◽  
Mannie Mameanskum ◽  
...  
Keyword(s):  
Indigenous Peoples ◽  
Well Being ◽  
Aboriginal Community ◽  
Self Monitoring ◽  
Community Engaged Research ◽  
The Past ◽  
Mineral Development ◽  
Iron Deposits ◽  
Term Monitoring

The Naskapi Nation of Kawawachikamach is an Aboriginal community located in northern Quebec near the Labrador Border. Given the region’s rich iron deposits, the Naskapi Nation has considerable experience with major mineral development, first in the 1950s to the 1980s, and again in the past decade as companies implement plans for further extraction. This has raised concerns regarding a range of environmental and socio-economic impacts that may be caused by renewed development. These concerns have led to an interest among the Naskapi to develop a means to track community well-being over time using indicators of their own design. Exemplifying community-engaged research, this paper describes the beginning development of such a tool in fall 2012—the creation of a baseline of community well-being against which mining-induced change can be identified. Its development owes much to the remarkable and sustained contribution of many key members of the Naskapi Nation. If on-going surveying is completed based on the chosen indicators, the Nation will be better positioned to recognize shifts in its well-being and to communicate these shifts to its partners. In addition, long-term monitoring will allow the Naskapi Nation to contribute to more universal understanding of the impacts of mining for Indigenous peoples.

Paul and the Author of 1 Clement as Entrepreneurs of Identity in Corinthian Crises of Leadership

2021 ◽  
pp. 0142064X2110647
Author(s):  
Katja Kujanpää
Keyword(s):  
Social Identity ◽  
Identity Construction ◽  
Active Role ◽  
Social Psychological ◽  
The Past ◽  
Psychological Theories ◽  
The Social ◽  
Social Identity Approach

When Paul and the author of 1 Clement write letters to Corinth to address crises of leadership, both discuss Moses’ παρρησία (frankness and openness), yet they evaluate it rather differently. In this article, I view both authors as entrepreneurs of identity and explore the ways in which they try to shape their audience’s social identity and influence their behaviour in the crisis by selectively retelling scriptural narratives related to Moses. The article shows that social psychological theories under the umbrella term of the social identity approach help to illuminate the active role of leaders in identity construction as well as the processes of retelling the past in order to mobilize one’s audience.

Understanding Historical Trauma for the Holistic Care of Indigenous Populations: A Scoping Review

2020 ◽  
pp. 089801012097913
Author(s):  
Lucy Joo-Castro ◽  
Amanda Emerson
Keyword(s):  
Indigenous People ◽  
Intergenerational Transmission ◽  
Indigenous Peoples ◽  
Scoping Review ◽  
Historical Trauma ◽  
Indigenous Populations ◽  
Holistic Care ◽  
Research Activity ◽  
The Past

Historical trauma refers to the collective depredations of the past that continue to affect populations in the present through intergenerational transmission. Indigenous people globally experience poorer health outcomes than non-Indigenous people, but the connections between Indigenous people’s health and experiences of historical trauma are poorly understood. To clarify the scope of research activity on historical trauma related to Indigenous peoples’ health, we conducted a scoping review using Arksey and O’Malley’s method with Levac’s modifications. Seventy-five articles (1996-2020) were selected and analyzed. Key themes included (a) challenges of defining and measuring intergenerational transmission in historical trauma; (b) differentiating historical trauma from contemporary trauma; (c) role of racism, discrimination, and microaggression; (d) questing for resilience through enculturation, acculturation, and assimilation; and (e) addressing historical trauma through interventions and programs. Gaps in the research included work to establish mechanisms of transmission, understand connections to physical health, elucidate present and past trauma, and explore epigenetic mechanisms and effects ascribed to it. Understanding first what constitutes historical trauma and its effects will facilitate development of culturally safe holistic care for Indigenous populations.

scholarly journals Ambulancearbejde, sikkerhed og maskuline rekonfigurationer: Etnografiske fortællinger om kulturelle praksisser under forandring

2014 ◽  
Vol 25 (3) ◽  
pp. 69-90
Author(s):  
Morten Kyed
Keyword(s):  
Risk Behavior ◽  
Cultural Practices ◽  
Work Safety ◽  
Safety Practices ◽  
Work Related ◽  
Safety Practice ◽  
The Past ◽  
The Media ◽  
Media Attribute ◽  
The Relationship

Trods den vedvarende kønnede ulighed i forekomsten af arbejdsulykker og utallige studiers beskrivelser af sammenhæng mellem maskulinitet og risikoadfærd, har kun ganske få studier undersøgt sammenhængen mellem mænds køns- og sikkerhedspraksis på arbejde. Baseret på 575 timers etnografisk feltarbejde og 20 interviews med mandlige ambulancereddere belyser denne artikel nogle centrale sammenhænge mellem mandlige ambulanceredderes maskulinitets- og sikkerhedspraksis. Artiklen viser, hvordan mandlige ambulancereddere bl.a. praktiserer sikkerhed ved at positionere sig i opposition til en kollektiv fortælling om fortidens ”John Wayne- og Tarzan Syndrom”. Undertiden udtrykkes denne symbolske skillelinje mellem traditionel og moderne maskulinitetspraksis eksplicit, men oftest forekommer den implicit i de mandlige ambulanceredderes kulturelle praksis. Denne kulturelle sikkerheds/ maskulinitets-rekonfiguration indebærer bl.a., at de mandlige ambulancereddere eksplicit tager afstand fra den maskuline helterolle, som medierne tilskriver dem. En anden måde, opgøret med den tidligere maskulinitetspraksis træder frem i det empiriske materiale, er gennem reddernes udbredte fremhævelse af det, jeg kalder et ”forløsningsfællesskab” i forbindelse med kollegial bearbejdning af barske ambulanceopgaver. ENGELSK ABSTRACT: Morten Kyed: Emergency Medical Ambulance Work, Safety and Masculine Reconfigurations: Ethnographic Tales about Cultural Practices Undergoing Change Despite the continuing gendered inequality in the incidence of work-related accidents, and countless descriptions of the relationship between masculinity and risk behavior, few studies have examined the relation between male gender and safety practices at work. Based on 575 hours of ethnographic fieldwork and 20 interviews with male EMTs, this article explores some key associations between masculinity and safety practices among male EMTs in Denmark. The article shows how male EMTs practice safety by positioning themselves in opposition to a collective narrative of the past: The ”John Wayne and Tarzan Syndrome”. Sometimes this is expressed explicitly in symbolic boundaries between traditional and modern masculinity practice, but mostly it is expressed implicitly in the male EMTs’ cultural practices. This cultural safety/masculinity reconfiguration involves, inter alia, that the male EMTs explicitly reject the masculine heroic role the media attribute to them. Another way of breaking with former masculinity practices that emerges in the empirical material is the widespread emphasis on what I call a ”community of relief” in the context of collegial processing of harsh ambulance experiences. Keywords: masculinity, safety, practice, ambulance work.

scholarly journals Análise do Cenário do Fogo e da COVID-19 em Terras Indígenas com Contratação de Brigadas Florestais em 2020

2020 ◽  
Vol 13 (6) ◽  
pp. 2586
Author(s):  
Sara Limeira de Santana Epifanio ◽  
Ananda Santa Rosa ◽  
Kamila Vieira Moraes ◽  
Ruth Elias de Paula Laranja ◽  
Rafael Rodrigues Franca
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Fire Risk ◽  
Fire Spread ◽  
Monthly Precipitation ◽  
Strategic Plans ◽  
Indigenous Lands ◽  
Public Resources ◽  
Risk Areas ◽  
The Media

 Para 2020, o temor das instituições ambientais e da sociedade civil, quanto a possibilidade da ocorrência de queimadas, foi amplificado em razão das notícias veiculadas nos meios de comunicação. Prognósticos da propagação do fogo associados às avaliações climáticas e ambientais são necessários para evitar interpretações equivocadas, o uso indevido do recurso público e o adentramento desnecessário de pessoas nas terras indígenas, quando há uma epidemia no país que pode elevar o risco de contágio com os povos indígenas. Neste sentido, o objetivo deste artigo foi analisar anomalias de precipitação, o risco de fogo e a vulnerabilidade dos povos indígenas à COVID-19 frente às operações de combate aos incêndios florestais em terras com atuação de brigadas do Prevfogo. Para isto, analisou-se as taxas mensais de contagiados, as áreas de risco de fogo alto-crítico e a climatologia de precipitação até 30 de junho de 2020. Excetuando zonas que abrangem o Pantanal e parte do Brasil Central, as áreas estão com registros de risco de fogo e de chuvas dentro da normalidade. Já a curva de contágio está ascendente na maioria dos locais. Em caso de incêndios e da necessidade de estabelecimento de operações de combate com entrada de pessoas nas terras indígenas, as taxas de contágio entre os povos podem ser agravadas, sendo aconselhado evitar ao máximo o não contato. Por isto, recomenda-se ao Ibama e a Funai a formulação de planos estratégicos para mitigar impactos socioambientais.Palavras-chave - COVID-19,  Risco de fogo, povos indígenas, políticas públicas. Analysis of the Fire Scenario and COVID-19 in Indigenous Lands with The Hiring of Forest Brigades in 2020 A B S T R A C TFor 2020, the fear of civil society and environmental institutions regarding the possibility of fire occurring was amplified due to the news published in the media. Predictions of fire spread associated with climate and environmental assessments are necessary to avoid misinterpretation, waste of public resources, and unnecessary entry of people into indigenous lands while there is a pandemic that could increase the risk of contagion in indigenous people. The purpose of this article was to analyze the monthly precipitation, the fire risk, and the vulnerability of indigenous peoples to COVID-19 in case of operations to combat wildfires in indigenous lands with firefighters hired by Prevfogo. For this, the monthly rates of COVID-19 contagious, the high-critical fire risk areas, and the climatology of precipitation were evaluated until June 30, 2020. Except in the zones that cover the Pantanal and part of Brasil Central, the other areas have normal fire risk and rain records. The contagion curve is increasing in most places. In the event of a fire that needs to establish combat operations with firefighters entering in the indigenous lands, rates of contagion with indigenous peoples may increase, suggesting non-contact. For this reason, Ibama and Funai are recommended to formulate strategic plans to mitigate socio-environmental impacts.Keywords - COVID-19, Fire risk, Indigenous people, public policies.

scholarly journals The Wisdom of and Science behind Indigenous Cultural Practices

Genealogy ◽  
2019 ◽  
Vol 3 (1) ◽  
pp. 6 ◽  
Author(s):  
Rose Borunda ◽  
Amy Murray
Keyword(s):  
Mental Health ◽  
Indigenous People ◽  
Cultural Practices ◽  
Scientific Research ◽  
Indigenous Communities ◽  
Well Being ◽  
Cultural Knowledge ◽  
Evidence Based ◽  
Health Domains ◽  
Mental Well Being

Conquest and colonization have systematically disrupted the processes by which Indigenous communities of the Americas transmit cultural knowledge and practices from one generation to the next. Even today, the extended arm of conquest and colonization that sustain oppression and culturicide continue to inflict trauma upon Indigenous people. Yet, current scientific research now attests to how Indigenous cultural practices promote healing and well-being within physical as well as mental health domains. This examination addresses Indigenous cultural practices related to storytelling, music, and dance. In drawing from evidence-based research, the case is made for not only restoring these practices where they have been disrupted for Indigenous people but that they have value for all people. The authors recommend reintroducing their use as a means to promote physical, spiritual, and mental well-being while recognizing that these practices originated from and exist for Indigenous people.

scholarly journals Building Healthy Community Relationships Through Food Security and Food Sovereignty

2018 ◽  
Vol 3 (Supplement_2) ◽  
pp. 25-31 ◽  
Author(s):  
Treena Delormier ◽  
Kaylia Marquis
Keyword(s):  
Food Security ◽  
Indigenous Peoples ◽  
Food Systems ◽  
Cultural Practices ◽  
Food Sovereignty ◽  
Well Being ◽  
Social Connections ◽  
Advisory Group ◽  
Personnel Turnover ◽  
Healthy Community

ABSTRACTBackgroundFood insecurity disproportionately affects Indigenous Peoples and is linked to poor health outcomes. Indigenous Peoples’ food systems once sustained their thriving societies; however, colonial policies of displacement and imposed assimilation severed connections to Indigenous food systems and lands, disrupting identity, culture, and well-being.ObjectiveIn this article we share a grass-roots designed program that addresses food security and heeds Haudenosaunee teachings. The Story of Creation, the Great Law, and Ohénton Karihwatéhkwen (the words that come before all else) were the basis of the framework. The program acknowledges and uses community strengths and skills to enhance social connections and links with land and creation.MethodsThe program brought together interested and knowledgeable community members and stakeholders to discuss and better understand food security in the community. This group formed as an advisory group called Ieiénthos Akotióhkwa – ‘Planting Group’ who shaped the food security activities.ResultsThe program delivered workshops to build skills and share knowledge about food production and preparation. It targeted diverse participant interests and needs within an environment meant to nurture social connections. The program planted food-bearing trees and plants and created a seed library to create edible landscapes. We invited a broad scope of community knowledge- and skill-holders to share their talents with the community, to reinforce positive connections with each other, and to carry on cultural practices.ConclusionsChallenges included program sustainability linked to short-term funding and personnel turnover. Strengths involved using a culturally based framework that enhanced program coherence, and facilitated collaboration with local initiatives focused on well-being, practicing culture, and respecting the environment. Haudenosaunee teachings hold values and principles for a society that provides food for all. These teachings are a framework for a culturally rich program to support food security skills and resources, but also Indigenous cultural identity and practices.

scholarly journals New Television Narratives: Entertainment, Telling, Citizenship, Experimental

Comunicar ◽  
2011 ◽  
Vol 18 (36) ◽  
pp. 43-50 ◽  
Author(s):  
Omar Rincón
Keyword(s):  
Indigenous Peoples ◽  
Soap Opera ◽  
Community Based ◽  
Bottom Up ◽  
Important Thing ◽  
The Past ◽  
The Media ◽  
Moral Conservatism ◽  
Industrial Television ◽  
The Way

Broadcasting and industrial television is a trip back to the past, to a space devoid of meaning, and to the boredom resulting from its moral conservatism, lack of creativity, thought and entertainment. But television’s monopoly over public screening is over; now, anyone can be a producer, an audiovisual narrator with his or her own screen. New television and other screens are daring to change the way stories are told: a more subjective, testimonial and imagebased journalism; a hyperrealist soap opera that dares to bring melodrama to comedy, documentary and local cultures; a bottom-up media with people in charge of breaking with the thematic and political homogeneity of the media, market and development machines. This essay will argue in favor of television as a space for expression by unstable identities, narrative experiments and unknown possibilities for audiovisual creation…only if «it takes the form» of women, indigenous peoples, African races, the environment, other sexualities…and plays on YouTube and new screens that are community-based and cellular. The most important thing is for television to move away from an obsession with content towards aesthetic and narrative explorations of other identities and into narratives that are more «collaboractive», with the possibility that they become the stories we want them to be.La televisión generalista e industrial es un viaje al pasado, al vacío de sentido y al aburrimiento por su conservadurismo moral, su pereza creativa, su ausencia de pensamiento y su pobre modo de entender el entretenimiento. Pero el monopolio televisivo de la pantalla pública se acabó, pues ahora todo ciudadano puede ser un productor, narrador audiovisual y tener pantalla. Así aparecen nuevas televisiones y otras pantallas que se atreven a contar distinto: un periodismo más subjetivo, testimonial y pensado desde las imágenes; una telenovela hiperrealista que se atreve a intervenir el melodrama desde la comedia, el documental y las culturas locales; unos medios de abajo y con la gente que se hacen para romper con la homogeneidad temática y política de las máquinas mediática, del mercado y del desarrollo. En este ensayo se argumenta a favor de la televisión como lugar de expresión de identidades inestables, experimentos narrativos y posibilidades inéditas para la creación audiovisual… solo si «toma la forma» de mujer, de lo indígena, afro, medio ambiental, otras sexualidades… y juega en nuevas pantallas como Youtube, lo comunitario y el celular. Lo más urgente es que la televisión pase de la obsesión por los contenidos a las exploraciones estéticas y narrativas desde las identidades otras y en narrativas más «colaboractivas» porque existe la posibilidad de ser los relatos que queremos ser.

scholarly journals Reimagining Indigenous spaces of healing: Institutional environmental repossession

2020 ◽  
Vol 1 (1) ◽  
pp. 27-36
Author(s):  
Vanessa Ambtman-Smith ◽  
Chantelle Richmond
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Social Relationships ◽  
Indigenous Peoples ◽  
Well Being ◽  
Knowledge Systems ◽  
Indigenous Populations ◽  
Urban Hospital ◽  
The Social ◽  
Health And Healing

Among the global Indigenous population, concepts of health and healthy living are wholistically intertwined within social, physical, natural, and spiritual systems. On-going processes of colonization and experiences of environmental dispossession have had the effect of removing Indigenous peoples from the lands, people and knowledge systems that have traditionally promoted their health. In 2014, Big-Canoe and Richmond introduced the idea of environmental repossession. This concept refers to the social, economic, and cultural processes Indigenous people are engaging in to reconnect with their traditional lands and territories, the wider goal being to assert their rights as Indigenous people and to improve their health and well-being. As Indigenous mothers, both who live in urban centres “away” from our families and traditional lands and knowledge systems, we engage with this conceptual model as a hopeful way to reimagine relationships to land, family, and knowledge. We embrace the concept of environmental repossession, and its key elements – land, social relationships, Indigenous knowledge – as a framework for promoting health and healing spaces among those who live “away” from their traditional territory. Drawing on three examples, an urban hospital, a university food and medicine garden, and a men’s prison, we suggest that these spaces do indeed offer important structural proxies for land, social relationships, and Indigenous knowledge, and can be important healing spaces. With increasingly urbanizing Indigenous populations in Canada, and around the world, these findings are important for the development of healing places for Indigenous peoples, regardless of where they live.

scholarly journals Masyarakat Adat Balai Kiyu : Menghadapi Ancaman Eksistensi Di Tanah Sendiri

2020 ◽  
Vol 2 (1) ◽  
pp. 39-53
Author(s):  
Dimas Asto Aji An’Amta ◽  
Ismar Hamid ◽  
Muhammad Luthfi Fahrizan
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Central Government ◽  
Well Being ◽  
Mountain Region ◽  
Negative Effects ◽  
Highly Educated ◽  
Vulnerable Communities ◽  
Indigenous Territories ◽  
Ownership Rights

The Balai Kiyu Indigenous People are the Dayak indigenous people who have long occupied the Meratus mountain region in South Kalimantan. These indigenous people have problems that will threaten their existence. The problem is not internal, but external parties overshadowing communal well-being. This study aims to analyze the threats that will be faced by the Balai Kiyu Indigenous Peoples to their existence and is expected to represent the threats that will be faced by indigenous peoples along the Meratus mountains. Based on the research results obtained, the threat to the existence of the Indigenous Peoples Kiyu Centers among them is, first, the boundaries of indigenous territories so far that has not been authorized by the regional or central government, making them very vulnerable communities. Secondly, the highly educated generation slowly began to abandon local wisdom that had been running for decades from its negative effects. Third, the Omnibus Law Bill on the Labor Copyright Act will clarify that indigenous peoples in the future will only be named, because of the loss of communal ownership rights so far.

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