scholarly journals HOW DID THE GARIFUNA BECOME AN INDIGENOUS PEOPLE? - RECONSTRUCTING THE CULTURAL PERSONA OF AN AFRICAN-NATIVE AMERICAN PEOPLE IN CENTRAL AMERICA

2007 ◽  
Vol 2 (4) ◽  
Author(s):  
Joseph Palacio
Keyword(s):  
Native American ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Armed Conflict ◽  
Home Country ◽  
American People ◽  
Identidad Cultural ◽  
The Caribbean ◽  
Siglo Xix ◽  
People Movement

¿Cómo fue que los Garifuna adquirieron el estatus de indígenas? Reconstrucción de la persona cultural de los nativos de Centroamérica. El título del artículo aquí presentado pretende llamar la atención al relativo reciente origen la nomenclatura “indígena” en referencia a nativos del Nuevo Mundo. Los Garifuna –grupo indígena conformado a partir dela mezcla entre nativos americanos, africanos y el carácter bio-cultural legado por los europeos – constituyen un tópico adecuado para el estudio de la formación y retención de la identidad cultural en la revoltura caribeña. Esta presentación inicia destacando la formación de la matriz cultural en el tiempo y el espacio dentro de un contexto en el que la sabiduría convencional que detentaban los pueblos originarios fue exterminada. Continua, haciendo referencia a la creación de oportunidades por parte de los Garifuna para consolidar su identidad en el Caribe oriental a partir de la segunda mitad del siglo XIX, en que se suscitaron décadas de conflicto armado impuesto sobre ellos por los británicos. Termina, con citas de ejemplos de vida del mismo autor relativas a su activismo en los ámbitos académico y movimiento popular indígena en Belice, su país de origen, desde el inicio de la década de 1970.   ABSTRACT The title of this presentation draws attention to the relatively recent origins of the ‘indigenous’ nomenclature to the persona of indigenous peoples in the New World. The Garifuna – an indigenous people formed from the blending of Native American, African, and European bio-cultural traits – are an appropriate topic for the study of the formation and retention of cultural identity within the Caribbean Basin. This presentation starts with the formation of their cultural matrix over time and space within a context, where conventional wisdom held that all native peoples had been exterminated. It continues with the Garifuna creating opportunities for the consolidation of their identity in the Eastern Caribbean during the latter of half of the nineteenth century, within decades of armed conflict imposed on them by the British. It ends by the author citing examples from his own involvement in academic and popular activism within the indigenous people movement in his home country Belize since the early 1970s.  

Indigenous Studies in the United States and Canada

2021 ◽  
Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney
Keyword(s):  
United States ◽  
Native American ◽  
First Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
The United States ◽  
Literary Studies ◽  
Indigenous Voices

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.

Reembodying Our Occupied Geographies: Boyd Cothran's Remembering the Modoc War, Benjamin Madley's An American Genocide, and the Future of Native American Studies

2017 ◽  
Vol 41 (2) ◽  
pp. 115-138 ◽  
Author(s):  
Isaiah Lorado Wilner
Keyword(s):  
Native American ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
The United States ◽  
State Violence ◽  
Literary Genre ◽  
Native American Studies ◽  
National Narrative ◽  
Blood Meridian ◽  
Wounded Knee

Narratives of innocence are stories born of the dispossession of bodies from lands that continue to serve as vectors of violence, reenacting the scene that created them. The term was introduced by Boyd Cothran to describe the cunning afterlife of conflicts between settler states and indigenous peoples: state violence yields stories that reiterate erasure, weaponizing memory to forget the lessons of colonization. In a situation of violence that produces silence, names resonate as instruments of clarity, cutting through erasure. Genocide is a name historians are now using to describe a process of erasure that created modern California, a process indigenous people have long discussed that narratives of innocence have silenced. Through a reading of Cothran's book Remembering the Modoc War and Benjamin Madley's book An American Genocide against an older literary genre on violence ranging from Dee Brown's Bury My Heart at Wounded Knee to Cormac McCarthy's Blood Meridian, I take California as an emblem of a profound alteration in the way the United States processes the trace memory of indigenous erasure. A historical reckoning is now underway as indigenous people reembody their occupied geographies, returning their stories to the land and, in the process, reconfiguring the national narrative.

Native American Literature

2018 ◽  
Author(s):  
Sean Teuton
Keyword(s):  
Native American ◽  
American Literature ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
World Literature ◽  
The Body ◽  
Native American Literature ◽  
Short Introduction ◽  
Indigenous Literature

Native American literature began over thirty thousand years ago when indigenous people started telling stories of emergence, creation, journey, quest, heroism, and trickery. By setting indigenous literature in historical moments, Native American Literature: A Very Short Introduction traces its evolution from the ancient role of bringing rain and healing the body, to its later purpose in resisting European invasion and colonization, into its current place as a world literature confronting dominance while celebrating the imagination and resilience of indigenous lives. This VSI describes the diversity of indigenous peoples who, owing to their differing lands, livelihoods, and customs, molded literature to a nation's specific needs.

Centering Indigenous People in the Study of Religion in America

Numen ◽  
2020 ◽  
Vol 67 (2-3) ◽  
pp. 303-307
Author(s):  
Tiffany Hale
Keyword(s):  
Native American ◽  
North America ◽  
Indigenous People ◽  
Settler Colonialism ◽  
Indigenous Studies ◽  
American People ◽  
New Developments ◽  
Indian Country ◽  
Role Of Religion

Abstract This essay considers Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind together in considering new developments in the field of Native American and Indigenous studies. Hale examines how these books discuss the role of religion in shaping settler colonialism in North America in the nineteenth and early twentieth centuries. She concludes that both works raise pressing methodological questions about how historians of religion can center the lives of Native American people in their work.

Fostering the Literacy of indigenous Elementary School-Age Children

2008 ◽  
Vol 15 (1) ◽  
pp. 5-11 ◽  
Author(s):  
Diane Frome Loeb ◽  
Kathy Redbird
Keyword(s):  
Native American ◽  
Indigenous People ◽  
Culturally Sensitive ◽  
Literacy Skills ◽  
School Age Children ◽  
School Age ◽  
Reading Curriculum ◽  
Authentic Materials ◽  
Elementary School Age ◽  
Values And Beliefs

Abstract Purpose: In this article, we describe the existing literacy research with school-age children who are indigenous. The lack of data for this group of children requires speech-language pathologists (SLPs) to use expert opinion from indigenous and non-indigenous people to develop culturally sensitive methods for fostering literacy skills. Method: We describe two available curricula developed by indigenous people that are available, which use authentic materials and embed indigenous stories into the learning environment: The Indian Reading Series and the Northwest Native American Reading Curriculum. We also discuss the importance of using cooperative learning, multisensory instruction, and increased holistic emphasis to create a more culturally sensitive implementation of services. We provide an example of a literacy-based language facilitation that was developed for an indigenous tribe in Kansas. Conclusion: SLPs can provide services to indigenous children that foster literacy skills through storytelling using authentic materials as well as activities and methods that are consistent with the client's values and beliefs.

Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam

2020 ◽  
Vol 21 (1) ◽  
pp. 1-20
Author(s):  
Paiz Hassan ◽  
Mohd Anuar Ramli
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Islamic Law ◽  
Way Of Life ◽  
Low Literacy ◽  
Orang Asli ◽  
Library Research ◽  
Local Background ◽  
Negative Perceptions ◽  
Closed Door

Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.

Peering Beyond the Imperial Gaze: Using Digital Tools to Construct a Spatial History of Conquest

2017 ◽  
Vol 11 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Jeremy M. Mikecz
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Narrative Analysis ◽  
Digital Tools ◽  
Spanish Conquest ◽  
Digital Maps ◽  
Spatial History ◽  
Colonial Texts ◽  
History Of ◽  
Spatial Narrative

Ethnohistorians and other scholars have long noted how European colonial texts often concealed the presence and participation of indigenous peoples in New World conquests. This scholarship has examined how European sources (both texts and maps) have denied indigenous history, omitted indigenous presence, elided indigenous agency, and ignored indigenous spaces all while exaggerating their own power and importance. These works provide examples of colonial authors performing these erasures, often as a means to dispossess. What they lack, however, is a systematic means of identifying, locating, and measuring these silences in space and time. This article proposes a spatial history methodology which can make visible, as well as measurable and quantifiable the ways in which indigenous people and spaces have been erased by colonial narratives. It presents two methods for doing this. First, narrative analysis and geovisualization are used to deconstruct the imperial histories found in colonial European sources. Second it combines text with maps to tell a new (spatial) narrative of conquest. This new narrative reconstructs indigenous activity through a variety of digital maps, including ‘mood maps’, indigenous activity maps, and maps of indigenous aid. The resulting spatial narrative shows the Spanish conquest of Peru was never inevitable and was dependent on the constant aid of immense numbers of indigenous people.

Wiwanyag Wachipi

2017 ◽  
Vol 1 (1) ◽  
pp. 48-69
Author(s):  
Fritz Detwiler
Keyword(s):  
Native American ◽  
Indigenous Peoples ◽  
Methodological Approach ◽  
Gift Exchange ◽  
Lived Religion ◽  
Religious Ritual ◽  
Pine Ridge ◽  
Ontological Categories ◽  
Ritual Process ◽  
Pine Ridge Reservation

Graham Harvey’s reconceptualisation of religion emphasises the relational world of indigenous peoples. His suggestion that religion revolves around negotiating with ‘our neighbours’ is particularly relevant to Native American ritual processes insofar as he extends ‘neighbours’ to other-species persons. Further, by emphasising ‘lived religion’, Harvey turns our attention to the significance of embodied religion as it expresses itself in ceremonial performances. Harvey’s approach is enriched by Ronald L. Grimes’ notion of the way in which indigenous rituals take us into the deep world of other-species communities through a gift exchange economy that promotes the wellbeing of everyone in the neighbourhood. The present discussion demonstrates the applicability of both Harvey’s and Grimes’ approaches to indigenous religious ritual processes by focusing on James R. Walker’s account of Oglala Sun Dancing. Walker constructs a fourstage ritual process from information he gathered while working as a physician on the Pine Ridge Reservation from 1896 to 1914. The entire process, from the declaration of the first candidates who announce their intention to make bodily sacrifices to the culmination of the ritual process in the last four days where the flesh sacrifices are made many months later, centres on re-establishing and promoting harmonious relations among the Oglala and between the Oglala and their other-species neighbours within the Sacred Hoop. The indigenous methodological approach interprets the process through Oglala cosmological and ontological categories and establishes the significance of Harvey’s approach to religion and Grimes’ approach to ritual in understanding embodied and lived religion.

A Study on the works of Elizabeth Cook-Lynn with reference to Indian Genocide

IJOHMN ◽  
2017 ◽  
Vol 3 (6) ◽  
pp. 31-43
Author(s):  
V. Padmanaban
Keyword(s):  
Native American ◽  
Indigenous Peoples ◽  
Native American Studies ◽  
American Government ◽  
White American ◽  
Political Status ◽  
The People ◽  
Indigenous Lands ◽  
Westward Movement ◽  
Wounded Knee

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.

When Rights Embrace Responsibilities

2018 ◽  
Author(s):  
Giulia Sajeva
Keyword(s):  
Human Rights ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Local Communities ◽  
Economic Interests ◽  
Group Rights ◽  
Potential Applicability ◽  
Protection Of Human Rights ◽  
Relationship Of

The conservation of environment and the protection of human rights are two of the most compelling needs of our time. Unfortunately, they are not always easy to combine and too often result in mutual harm. This book analyses the idea of biocultural rights as a proposal for harmonizing the needs of environmental and human rights. These rights, considered as a basket of group rights, are those deemed necessary to protect the stewardship role that certain indigenous peoples and local communities have played towards the environment. With a view to understanding the value and merits, as well as the threats that biocultural rights entail, the book critically assesses their foundations, content, and implications, and develops new perspectives and ideas concerning their potential applicability for promoting the socio-economic interests of indigenous people and local communities. It further explores the controversial relationship of interdependence and conflict between conservation of environment and protection of human rights.

Sign in / Sign up

Export Citation Format

Share Document