scholarly journals Beyond Beasts: Some Cases of Native American AniManism

2020 ◽  
Vol 33 ◽  
pp. 7-11
Author(s):  
Bijay Kumar Rauniyar
Keyword(s):  
Native American ◽  
Sri Lanka ◽  
Traditional Ecological Knowledge ◽  
Ecological Knowledge ◽  
Northern Plains ◽  
Animal Spirits ◽  
Thin Line ◽  
National Symbols ◽  
Future Events ◽  
Native American Tribes

We all are animals and animals (are) us. There is only a thin line between both of us and beasts. We often tend to fall towards the beastly line. This paper, however, will show how the Native American tribes maintain their ties and wisdom with the animals. For them, animal spirits stand for life and livelihood. They regard animals as “the messenger for wisdom about life, nature, and power. These also prophecy future (events), as we take dogs’ moaning to herald earthquake and cats’ growling to trumpet troubles. The tribes represent those spirits through symbols on clothes, art and ceremonial items as “Traditional Ecological Knowledge,” or TEK, in short (Grayson). For example, northern Plains peoples used buffalo images in holy rites and placed its skulls on homes to honor its spirit while others name clans after animals, and use animal amulets, talismans, and fetishes. In Nepal also, some Tharus have Gajaraj (King of Elephants) clan; and Hatti (elephant) is the clan name of a Vaishya caste in Terai. Here Gaindakot, across the Trishuli River, is named so as “a habitat of rhinos” and Chitrawan (Chitwan) after Chitrakut, India and it celebrates the entire flora and fauna along with the humans. Other noteworthy animal place names, among many, are Gaighat (Udaypur), Bayalbas (Sarlahi), Ghodasahan (Bihar, India), Gaushala (Mahottari and Kathmandu), Gauchar(an) (Kathmandu), Singapore (Singapore), and so on. Many deities have animals as their carriers or costumes like snake and tiger skin (Shiva), mouse (Ganesha), and peacock (Saraswati), and many nations have animals as their prominent national symbols like eagle (USA), tiger (India), lion (Sri Lanka). Even some currencies carry animals denoting denominations—for examples, gainda (rhino) means 100.00 NPR, bagh (tiger) stands for 500.00 NPR, and hatti (elephant) is worth 1,000.00 NPR.

Calamity Meat and Cows of Abundance

2010 ◽  
Vol 19 (2) ◽  
pp. 44-61
Author(s):  
Patricia Monaghan
Keyword(s):  
Native American ◽  
Traditional Ecological Knowledge ◽  
Religious Belief ◽  
Planetary System ◽  
Specific Region ◽  
Ecological Knowledge ◽  
Evidence Based ◽  
Intellectual Tradition ◽  
Individual Health ◽  
Western Intellectual

Opposition between evidence-based science and improvable religious belief is assumed in Western intellectual tradition. By contrast, Native American theorists argue that religion constitutes part of Traditional Ecological Knowledge (TEK), which this paper argues exists in European contexts. Irish tales of changeling cattle encoded vital data for survival in a specific region; such Local Sanctions describe human difficulties that follow ecologically inappropriate actions. Other narratives are Global Warnings, concerning interconnections whose significance transcends individual health to include threats to the health of the planetary system. This paper urges analysis of European folktales and folk rituals as traditional environmental texts.

“Society-Ready” and “Fire-Ready” Forestry Education in the United States: Interdisciplinary Discussion in Forestry Course Textbooks

2021 ◽  
Author(s):  
Kindra Jesse De’Arman ◽  
Richard F York
Keyword(s):  
Climate Change ◽  
United States ◽  
Native American ◽  
Traditional Ecological Knowledge ◽  
Prescribed Burning ◽  
Fire Severity ◽  
The United States ◽  
Human Dimensions ◽  
Ecological Knowledge ◽  
Fire Science

Abstract Changing environmental and social forestry contexts present new challenges for forestry graduates. In contrast with previous generations, forestry students today must be prepared to handle the impacts of climate change and increasing fire severity and frequency, as well as critical human dimensions, including the need to collaborate with Native American nations. To explore the extent to which social and fire science is taught in forestry programs and how it has changed over time, we conducted a content analysis of prominent forestry course textbooks used in graduate programs in the United States. We found little change between texts published before and after 2000, except for an increase in discussion of climate change. Of the currently used textbooks, we found a significant variation in whether they included discussion of traditional ecological knowledge, prescribed burning, combined economic factors, logging, and whether they recommended prescribed burning and logging. Given that not all programs offer or require courses that specialize in these topics, many forestry students may be missing relevant interdisciplinary social-fire education that is necessary to handle contemporary and changing forestry issues. Study Implications High-severity fires are a pressing concern in the United States and globally. Their frequency and intensity are affected by historical and contemporary land management practices, climate change, and forest use change—factors that are all influenced by social, political, and economic processes. However, our findings, based on an analysis of the contents of prominent textbooks used in US forestry courses, along with other research, show that the connections between fire and socioecological factors are often neglected in forestry higher-education textbooks. This suggests that future forest managers may not be properly prepared to handle changing fire regimes as climate change advances and social, political, and economic forces influence forestry practices. Thus, our research suggests that required forestry curricula course content should be revised to incorporate more coverage of fire science and socioecological factors, particularly traditional ecological knowledge and climate change, to prepare future foresters for the emerging challenges they will face.

scholarly journals Native American Perspectives on Health and Traditional Ecological Knowledge

2018 ◽  
Vol 126 (12) ◽  
pp. 125002 ◽  
Author(s):  
Gwyneira Isaac ◽  
Symma Finn ◽  
Jennie R. Joe ◽  
Elizabeth Hoover ◽  
Joseph P. Gone ◽  
...  
Keyword(s):  
Native American ◽  
Traditional Ecological Knowledge ◽  
Ecological Knowledge

scholarly journals Traditional Ecological Knowledge in Restoration Ecology: A Call to Listen Deeply, to Engage with, and Respect Indigenous Voices

2021 ◽  
Author(s):  
Jake M. Robinson ◽  
Nick Gellie ◽  
Danielle MacCarthy ◽  
Jacob G. Mills ◽  
Kim O'Donnell ◽  
...  
Keyword(s):  
Traditional Ecological Knowledge ◽  
Restoration Ecology ◽  
Ecological Knowledge ◽  
Indigenous Voices

Integrating traditional ecological knowledge into academic research at local and global scales

2021 ◽  
Vol 21 (2) ◽  
Author(s):  
Ulysses Paulino Albuquerque ◽  
David Ludwig ◽  
Ivanilda Soares Feitosa ◽  
Joelson Moreno Brito de Moura ◽  
Paulo Henrique Santos Gonçalves ◽  
...  
Keyword(s):  
Traditional Ecological Knowledge ◽  
Academic Research ◽  
Ecological Knowledge

scholarly journals Language is land, land is language: The importance of Indigenous languages

2021 ◽  
pp. 194277862110228
Author(s):  
Susan Chiblow ◽  
Paul J. Meighan
Keyword(s):  
Traditional Ecological Knowledge ◽  
Lived Experiences ◽  
Language Immersion ◽  
Indigenous Languages ◽  
Indigenous Language ◽  
Ecological Knowledge ◽  
Scottish Gaelic ◽  
Starting Point ◽  
Ojibwe Language ◽  
Humanitarian Crises

This collaborative opinion piece, written from the authors’ personal perspectives (Anishinaabe and Gàidheal) on Anishinaabemowin (Ojibwe language) and Gàidhlig (Scottish Gaelic language), discusses the importance of maintaining and revitalizing Indigenous languages, particularly in these times of climate and humanitarian crises. The authors will give their personal responses, rooted in lived experiences, on five areas they have identified as a starting point for their discussion: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections/responsibilities to the land, such as Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning and education, full language immersion, and the challenges associated with implementing these strategies for Indigenous language maintenance and revitalization; and (5) where we can go from here.

Rethinking Racial, Ethnoracial, and Imperial Categories: Key Concepts in Comparative Race Studies in the History of Education

2020 ◽  
Vol 60 (4) ◽  
pp. 657-669
Author(s):  
Kim Cary Warren
Keyword(s):  
African American ◽  
Native American ◽  
Cultural Practices ◽  
Educational Leaders ◽  
White Americans ◽  
Equal Rights ◽  
History Of ◽  
Native American Tribes ◽  
American Teacher ◽  
American Educator

While researching racially segregated education, I came across speeches delivered in the 1940s by two educational leaders—one a black man and the other a Native American man. G. B. Buster, a longtime African American teacher, implored his African American listeners to work with white Americans on enforcing equal rights for all. A few years before Buster delivered his speech, Henry Roe Cloud (Winnebago), a Native American educator, was more critical of white Americans, specifically the federal government, which he blamed for destroying American Indian cultures. At the same time, Roe Cloud praised more recent federal efforts to preserve cultural practices, study traditions before they completely disappeared, and encourage self-government among Native American tribes.

Sign in / Sign up

Export Citation Format

Share Document