Miigwech and blood memory: gratitude as a multi-lineage spiritual practice

2021 ◽  
pp. 000332862110238
Author(s):  
Hillary Raining
Keyword(s):  
Native Americans ◽  
Indigenous Communities ◽  
Entry Point ◽  
Spiritual Practice ◽  
Future Generations ◽  
Modern Times ◽  
Do So ◽  
Church Communities

In the last few years, scientists have discovered what indigenous communities have known for countless generations: that the emotional and physical lives of our ancestors will fundamentally affect our emotional and physical lives as well. Despite the increasingly evident effect that both trauma and/or gratitude can have on an individual (and by extension their offspring), there has been precious little research done on the effects of gratitude on future generations. This paper will seek to study the effect of gratitude as a deep spiritual practice that changes—not only those who practice it—but also the generations that follow. It will do so through the lenses of generational, psychological, and theological studies using the gratitude worldview and practices of the Ojibwa Native Americans as our entry point into the study of blood memory. It will also offer suggestions for church communities looking to reclaim gratitude as a spiritual practice in modern times drawing from the Church’s institutional “blood memory.”

The Women of the Cheyenne River Sioux Tribe Reservation

2019 ◽  
pp. 87-104
Author(s):  
Claradina Soto ◽  
Toni Handboy ◽  
Ruth Supranovich ◽  
Eugenia L. Weiss
Keyword(s):  
United States ◽  
Native Americans ◽  
Indigenous Communities ◽  
The United States ◽  
Indigenous Women ◽  
Future Generations ◽  
The World ◽  
The Impact ◽  
Cheyenne River

This chapter describes the impact of colonialism on indigenous women with a focus on the experience of the Lakota women on the Cheyenne River Sioux Tribe Reservation in South Dakota. It explores the experiences of indigenous women as related to history, culture, intrapersonal violence, and internalized oppression. A case study of a Lakota woman is provided as an example of strength and triumph in overcoming adversity and being empowered despite the challenges of marginalization faced by many Native Americans in the United States and indigenous women throughout the world. The chapter discusses how readers can be advocates and actively engage in decolonizing and dismantling systems of oppression to protect future generations and to allow indigenous communities to heal and revitalize.

Fatal blow: Urbicidal geographies, pax colonial and black sovereignty in the Colombian city

2021 ◽  
pp. 026377582110420
Author(s):  
Jaime Amparo Alves
Keyword(s):  
Urban Communities ◽  
Entry Point ◽  
Territorial Dispute ◽  
House Arrest ◽  
Black Subject ◽  
Black Man ◽  
The City ◽  
Do So

This article gives ethnographic form to Fanon’s warning that in the colonial world, “zombies are more terrifying than settlers,” by analyzing how racial mythologies produce spatial classifications of Black urban communities as unruly places and how Black individuals challenge their wretched condition by embracing a “program of complete disorder.” To do so, the article analyzes the short(ened) life of Paco, a young Black man under house arrest whose retaliatory violence against, and territorial dispute with, the police is an entry point for exploring resistance to urban coloniality in Santiago de Cali/Colombia. The article engages with the field of Black geography to propose a Fanonian reading of contemporary cityscapes as colonial spaces. Such colonial spatialities, it is argued, are not defined merely by subjugation to death but also, as Paco’s refusal to be killed may reveal, by an insurgent spatial praxis that might reposition the Black subject in relation to the city and the regime of Law.

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.

The Interrelations of Societies in History

1963 ◽  
Vol 5 (2) ◽  
pp. 227-250 ◽  
Author(s):  
Marshall G. S. Hodgson
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Large Scale ◽  
Modern Times ◽  
Do So

It has been long pointed out that the destinies of the various sections of mankind began to be interrelated long before the twentieth century, with its global wars and cold wars; or even the nineteenth century, the century of European world hegemony. Here we will study certain of the historical ways in which these destinies were intertwined; in this way we may distinguish more valid modes of tracing large-scale history and of comparing the societies involved in it, from a number of popular but unsound modes of trying to do so. I shall speak mostly of the ages before modern times, noting only briefly at the end of the paper certain crucial ways in which modern interrelations among human societies have been different from earlier ones.

Stanislavsky, Spirituality, and the Problem of the Wounded Actor

2006 ◽  
Vol 22 (1) ◽  
pp. 70-75 ◽  
Author(s):  
Benjamin Lloyd
Keyword(s):  
New York ◽  
Actor Training ◽  
Spiritual Practice ◽  
Gifted Child ◽  
The West ◽  
Alice Miller ◽  
Spiritual Nature ◽  
Self Discovery ◽  
Villanova University ◽  
Do So

In the following article Benjamin Lloyd uses the work of the noted Swiss psychologist Alice Miller to propose a new archetype – ‘the wounded actor’, a person in the throes of a narcissistic disorder, as defined by Miller in her book The Drama of the Gifted Child. He suggests that conventional actor training will not help the wounded actor, but that the re-introduction of spirituality into the acting-class curriculum may do so. In this light he looks at Stanislavsky's writings about spirituality, focusing on the chapter in An Actor Prepares called ‘Communion’. Linking Stanislavsky's spirituality to the writings and thought of Leo Tolstoy, he explores the reasons why the spiritual nature of Stanislavsky's work has not been generally explored in the West, and suggests some ways in which acting teachers may introduce spiritual concerns into their curricula. Benjamin Lloyd teaches at Villanova University. His The Actor's Way: a Journal of Self-Discovery in Letters is due for publication later this year by Allworth Press, New York, and he is currently facilitating a workshop on possible intersections between Quaker spiritual practice and theatre-making called ‘Revival: Meetings for Theatre’.

Religion and Native American Assimilation, Resistance, and Survival

2017 ◽  
Author(s):  
Tammy Heise
Keyword(s):  
Native American ◽  
Native Americans ◽  
19Th Century ◽  
Indigenous Communities ◽  
Cultural Changes ◽  
Early 19Th Century ◽  
White American ◽  
Cross Cultural Communication ◽  
Reservation System ◽  
The 19Th Century

Since the early 19th century, the expansion of American empire has constrained Native American autonomy and cultural expression. Native American history simply cannot be told apart from accounts of violent dispossession of land, languages, and lifeways. The pressures exerted on Native Americans by U.S. colonialism were intense and far-reaching: U.S. officials sought no less than the complete eradication of Native cultures through the assimilation policies they devised in the 19th century and beyond. Their efforts, however, never went uncontested. Despite significant asymmetries in political power and material resources, Native Americans developed a range of strategies to ensure the survival of their communities in the complicated colonial context created by American expansion. Their activism meant that U.S. colonialism operated as a dynamic process that facilitated various forms of cultural innovation. With survival as their goal, Native American responses to U.S. colonialism can be mapped on a continuum of resistance in which accommodation and militancy exist as related impulses. Native Americans selectively deployed various expressions of resistance according to the particular political circumstances they faced. This strategy allowed them to facilitate an array of cultural changes intended to preserve their own cultural integrity by mitigating the most damaging effects of white rule. Because religion provided the language and logic of U.S. colonial expansion and Native American resistance, it functioned as a powerful medium for cross-cultural communication and exchange in the American colonial context. Religion facilitated engagement with white (mostly Protestant) Christian missionaries and allowed Native Americans to embrace some aspects of white American culture while rejecting others (even within the context of Native conversion to Christianity). It also allowed for flexible responses to U.S. consolidation policies intended to constrain Native autonomy still further by extending the reservation system, missionary oversight of indigenous communities, and land use in the late 19th century. Tribes that fought consolidation through the armed rebellions of the 1870s could find reasons to accept reservation life once continued military action became untenable. Once settled on reservations, these same tribes could deploy new strategies of resistance to make reservation life more tolerable. In this environment of religious innovation and resistance, new religious movements like the Ghost Dance and peyote religion arose to challenge the legitimacy of U.S. colonialism more directly through their revolutionary combinations of Native and Christian forms.

The Spanish Caribbean, 1492–1550

2018 ◽  
Author(s):  
Ida Altman
Keyword(s):  
Native Americans ◽  
Large Scale ◽  
Institutional Development ◽  
Indigenous Communities ◽  
16Th Century ◽  
Christopher Columbus ◽  
Spanish Caribbean ◽  
African Slaves ◽  
The Caribbean ◽  
Diverse Groups

The arrival of Christopher Columbus in the northern Caribbean with three Spanish ships in October 1492 marked the beginning of continuing European contact with the Americas. With his second voyage of 1493 permanent European occupation of the Caribbean began, with enormous consequences for the peoples and ecology of the region. Failing to encounter the wealthy trading societies that Columbus had hoped to find by reaching Asia, Europeans in the Caribbean soon realized that they would have to involve themselves directly in organizing profitable enterprises. Gold mining in the northern islands and pearl fishing in the islands off the coast of Tierra Firme (present-day Venezuela) for some years proved enormously profitable but depended on Spaniards’ ability to exploit indigenous labor on a large scale. The imposition of the Spanish encomienda system, which required indigenous communities to provide labor for mining and commercial agriculture, and the large-scale capture and transportation of Native Americans from one locale to another wrought havoc among the indigenous peoples of the Caribbean and circum-Caribbean, resulting in high mortality and flight. Spaniards in the islands soon sought to supplement indigenous labor by importing African slaves who, in the early 16th century, became a significant if not always easily controlled presence in the region. From the earliest years the Spanish Caribbean was a complex, dynamic, and volatile region characterized by extensive interaction and conflict among diverse groups of people and by rapid economic and institutional development. Although the islands became the launching grounds for subsequent Spanish moves to the nearby mainland, throughout the 16th century and beyond they played a crucial role in sustaining Spain’s overseas empire and integrating it into the larger Atlantic system.

scholarly journals La representaci�_n de la literatura indigenista e ind�_gena en dos obras Colombianas: Jos̩ Tomb̩ de Diego Castrill�_n Arboleda y En Defensa de mi Raza de Manuel Quint�_n Lame

2019 ◽  
Author(s):  
◽  
Elkin Javier Perez Arroyo
Keyword(s):  
Latin America ◽  
20Th Century ◽  
Indigenous Communities ◽  
Theory Approach ◽  
Close Attention ◽  
Indigenous Literature ◽  
Literary Movement ◽  
Strongly Connected ◽  
Andean Countries ◽  
Do So

This dissertation is a study of the Indian's problem that is depicted in the Andean narrative of Indigenist, Indianist and Indigenous literature and how the literary movement of Indiginism created a wave of reivindicative narrative through Latin-America, especially in countries like: Peru, Bolivia and Ecuador. Through a theory approach, my study analyzes the most important indigenist narrative in Latin-America and how this theory could be applied to two Colombian writers that can be considered as indigenist and indigenous. To do so, I examine the work of a variety of indigenists and indigenous writes and theorists -- Diego Castrill�_n Arboleda Jose Tomb̩ (1942) y El Indio Quintin Lame (1973), Manuel Quintin Lame En Defensa de mi Raza (1987). Furthermore, this dissertation has taken into account the important contribution made by theorists in the field of indigenists studies such as: Antonio Cornejo Polar, Jos̩ Carlos Mari��tegui, Tom��s Escajadillo, among others. My research pays close attention to two important writings that will aid in understanding Indiginism as a literary movement in Colombia, Jose Tombe and En Defensa de mi Raza. By the beginning of the 20th century indigenist writers, through their novels, were advocating for the Indigenous communities throughout the Andean region. In Colombia, this advocation was not taking place in a similar way to the rest on the Andean countries with a strong indigenous influence. I have concluded these two writings are strongly connected to this literary movement. That conclusion is largely based upon an analysis of the characteristics in these works which led me to categorize Jose Tomb̩ as an indigenist novel and En Defensa de mi Raza as an indigenous written work. All the narratives that are part of this research project will provide valuable information about Indiginism as a literary movement in Colombia. Most importantly, it will add these two works to the existence of what is considered the indigenist and indigenous canon.

scholarly journals CARING FOR OUR PEOPLE: INDIGENOUS RESPONSES TO COVID-19 ERA INFORMATIC COLONIALISM

2021 ◽  
Author(s):  
Marisa Elena Duarte ◽  
Alaina George ◽  
Nicholet Deschine-Parkhurst ◽  
Alexander Soto
Keyword(s):  
Social Media ◽  
Native Americans ◽  
Indigenous Communities ◽  
Mutual Aid ◽  
Tohono O'odham ◽  
Navajo Nation ◽  
Social Good ◽  
Quantitative Analyses ◽  
The Impact

Based on qualitative and quantitative analyses, activist work and HCI approaches, these papers show how organizations formed partnerships to curate information resources, and deploy community Wi-Fi and Internet infrastructure across southwest US Indigenous communities during the most challenging months of the 2020 COVID-19 pandemic. For Native Americans this means ideating while navigating colonial inequality. Through an investigation of sociotechnical interdependencies across a broadband network cooperative, tribes, and university labs, an HCI team reflects on how relational stability sustains fragile Internet ecologies stretched to capacity by the needs of users deeply affected by COVID-19 in New Mexico and Arizona. Through an autoethnography of community-centered digital solutions for Navajo Nation, a member of the Nation considers how the role of K’é informs a system of infrastructural care in a nation struggling with high rates of infection and systemic lack of adequate infrastructure. Through an advocacy-oriented analysis of social media content, a Diné and Lakota social media scholar discerns the relationship between community enforcement of social distancing, the loss of interpersonal interaction, mutual aid, and the impact of public health memes for the Navajo Nation. Through radical librarianship practices, a Tohono O’odham librarian and artist counteracts the values of ‘information neutrality’ shaping whiteness-centering American librarianship by generating a community-curated solution to actionable information about COVID-19 for Indigenous communities. This panel models decolonial liberation rooted in responsiveness across mediated layers of Indigenous belonging. The authors express Indigenous interpretations of collective autonomy vis-a-vis strategic Internet assemblages, and particularly, how an Indigenous ethics of care intersects with the dream of an Internet for social good.  

scholarly journals Nigeria and West Africa’s Silk Road: The New Crescent Economy

2019 ◽  
Vol 5 (2) ◽  
pp. 8-11
Author(s):  
Yusuf Ibrahim Gamawa
Keyword(s):  
Northern Nigeria ◽  
Economic Base ◽  
Proper Place ◽  
Modern Times ◽  
Ancient Trade ◽  
Ancient City ◽  
New Strategy ◽  
Important Player ◽  
North Western ◽  
Do So

The ancient city of Kano that is now located in north western Nigeria was an important player in the Trans-Saharan trade that flourished before the advent of the Europeans. The Trans- Sahara trade also predates the Danfodio Jihad that established the Caliphate system across northern Nigeria. The trade was seen to have involved many of the Sahel states in present times, but most importantly cities that distinguished themselves in the production of various commodities like Timbuktu, Gao, Djenne and Sijilmasa in Morocco. Since the demise of such trade, many cities that have hitherto been part of it, have lost relevance in the economic affairs and have been struggling to create new economies and have not been able to do so in modern times. Kano had been the economic base of northern Nigeria and its economy had supported the entire north of Nigeria as a result of the Trans-Sahara trade. Kano became known for trade across the Sahel and the Sahara for its textile and other services that include dyeing of clothing that were sent to as far as Morocco. The paper takes a look at the ancient Sahel economy and Kano’s involvement and insists that for the economy of Northern Nigeria and that of Kano to be revamped, a new strategy will have to be developed. This strategy will look at reviving the ancient trade links that existed before and make for the construction of infrastructure, industries and necessary tourism potentials available. And that it is only by doing so that Kano as city will take its proper place among cities like Timbuktu and Gao, and impact on the economy of Northern Nigeria and by extension the Nigerian nation.

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