Depressive Symptomology, Identity and Religious Practices among Catholics and Evangelicals: Differences between the Mapuche and Non-Indigenous Chilean Population

Background: Chile is a highly religious country. Although a majority of the population describes itself as Catholic, there has been a substantial growth in Evangelism, especially among indigenous people. In this context, the aim of this study is to analyse the relationship between Catholic and Evangelical religiosity in terms of identity and practices and depressive symptoms in the Mapuche and non-indigenous Chilean population. Methods: The study was conducted using secondary data from the Longitudinal Intercultural Relations Study of 2017, estimating linear regressions to explain variations on the PHQ-9 scale between the adult Mapuche and non-indigenous Chilean population by first including the controls variables, followed by religious identification, churchgoing, and prayer. Results: Social support, good health, and age showed a negative association with PHQ-9 in both groups. Being a woman and not having a partner were only positively related with depression in the non-indigenous group. A negative association was found between Evangelical religious identity and depressive symptoms among the Mapuche population, while churchgoing was negatively associated and prayer was positively associated with depression in the non-indigenous group. Conclusions: The findings confirm that religiosity is a protective factor against depressive symptomology in the Chilean population. However, the analysis reveals significant ethnic differences.

Responses of Indigenous People to the Climate Changes: A Case Study of the Surels of Dolakha District of Nepal

This paper has examined the way the Surels, an indigenous group inhabiting in Suri village of Dolakha district, perceive climate change and also has attempted to document their adaptive strategies to the changes brought about by climate change and global warming. These peoples have developed uniquely insightful ways of observing, interpreting, and responding to the impacts of climate changes through interacting and closely linking their lives with their surroundings. They clearly linked climate change with the changes in the weather patterns over the years indicating erratic rainfall patterns, advancing monsoon, advancing summer and spring, shorter and warmer winter, drier and hotter summer. This paper argues that these people observe and encounter climate and environmental changes immediately and use traditional knowledge and survival skills to adapt to these changes as they occurred. They have devised, though it is not well documented, useful coping mechanisms—modifying cropping pattern and crop types, community-based afforestation and forest management initiatives, improve water management, involvement of community organization in water management and seasonal migration to India- to respond and reduce climate induced risks and impacts which have enabled them to achieve stable livelihoods in their environment.

Sama Culture and Folk Narratives Structures

The understanding of a folk narrative lies in the underlying principles that govern its composition. This study focuses on structures and culture found in the folk narratives of Sama, an indigenous group in Island Garden City of Samal, Philippines. The paper uses the theory on narratology by French-Lithuanian literary theorist, Algirdas Julien Greimas, and cultural theory by Bronislaw Malinowski to analyze the selected Sama folk narratives. The study reveals that the ten (10) Sama folk narratives collected do not completely follow the theory on narratology of Greimas. This is because the theories used are foreign and the folk literature collected are of local origin. Regardless of this, the study shows that Sama folk narratives reflected the ways of their people. Consequently, Sama folk narratives exemplify their cultural practices. They present social, economic, political, and religious practices. The leaders from the Sama folk were requested to validate the cultural texts gathered for this study. This research highlights the structure of Sama literature and illustrates Sama’s cultural heritage by gathering and analyzing their folk narratives so that the rest of the population (the new generation) could have the chance to experience their culture and appreciate it. Also, the researcher further emphasizes the relevance of gathering and using local literature to prevent it from vanishing into oblivion.

A Study of Bagobo Tagabawa Folk Speech Using Murdock’s and Eugenio’s Classification

Around 60, 000 in number, the Bagobo people constitute one of the indigenous peoples in Davao, Philippines. This study analyzes the Bagobo Tagabawa folk speech, specifically their proverbs and riddles. Also, this study aims to help in preserving the Bagobo Tagabawa folk speech and fostering a better understanding and appreciation of their life, literature, and people. The researcher analyzed the 90 proverbs and the 97 riddles in form and style using the classification of the riddles of George P. Murdock and the category of proverbs used by Damiana Eugenio. The concept of cultural anthropology by Franz Boas was employed in the study to determine the cultural contents of each literary piece of the said indigenous group. Findings reveal that the Bagobo people have rich and varied folk literature, constituting an important part of Philippine national literature that could vanish amid modernization. This study has contributed to the preservation of the cultural materials of the Bagobo Tagabawa. Thus, it is hoped that it will make it easier for non-Bagobo Filipinos and the rest of the world to know and appreciate Bagobo folk speech. Furthermore, the researcher recommends that this study be disseminated among folklore enthusiasts to enrich the Bagobo Tagabawa folk speech analysis. This research can help the National Commission on Indigenous Peoples (NCIP) promote, protect, and recognize the culture of the indigenous peoples, particularly in the territory of Mindanao.

Exploring Curation as a Path Towards Decolonizing Education

As part of my Doctor of Education program, I was asked to study Dr. Marie Battiste’s (2017) book Decolonizing Education: Nourishing the Learning Spirit. In response to that assignment, I built a WordPress site as a way to experiment with crossing boundaries of physical and digital places, between different Indigenous knowledges and notions of teaching and learning. While building the site, I looked for localized examples of Battiste’s concepts and ideas among the Inuvialuit, the Indigenous group with which I am the most familiar, in what became an exploration of the wonderful work being done in the Inuvialuit Settlement Region to preserve the culture and decolonize ways of thinking. I knew some of these resources existed, but was surprised by the depth and variety of materials available. In this paper, I present that website as an experimental example of digital curation that stitches together the book, a series of digital artefacts found via Internet searches and my own reflections on those artefacts. While building it, I did not seek out answers but instead explored the possibilities of curation as a path to decolonization education. The resulting site design is both personal and incomplete. Through this process, I hope to open generative cracks that provoke new ways of thinking about digital curation as a means of supporting active engagement in the complicated and necessary conversations regarding decolonization.

Metaphor, magic, and mental disorder: Poetics and ontology in Mexican (Purépecha) curanderismo

This article offers an epistemological, poetic, and ontological reading of the ways of knowing regarding mental disorders that are characteristic of the traditional healers ( curanderas and curanderos) of an Indigenous group in Mexico. The study is based on ethnographic interviews with traditional Purépecha (Tarascan) healers in rural Michoacan. Interviews focused on local conceptions of emotional and mental illness, especially Nervios, Susto, and Locura (nerves, fright, and madness). We discuss the conceptual structure of these Indigenous illness notions, the nature of the associated imagery and notions of the soul, as well as the general sense of meaningfulness and reality implicit in Purépecha curanderismo. The highly metaphorical modes of understanding characteristic of these healers defy analysis in purely structuralist terms. They do, however, have strong affinities with the Renaissance “episteme” or implicit framework of understanding described in The Order of Things, Michel Foucault's classic study of modes of knowing and experiences of reality in Western thought—a work profoundly influenced by Heidegger's interest in the historical and cultural constitution of what Heidegger termed “Being.” After examining the individual illness concepts, we explore both the poetic and the ontological dimension (the foundational sense of reality or of Being) that they involve, with special emphasis on supernatural concerns.

Amazonia Beyond Borders: Indigenous Land Protection for an Indigenous Group in Voluntary Isolation

This article looks at the land protection efforts by the Manxineru, whose lands are affected by numerous actors: state agencies, enterprises and transnational mega-extraction projects. We draw especially from the experiences, activities, and articulation of the Manxineru in protection of the land for the Yine Hosha Hajene (Mascho-Piro), their kin living in voluntary isolation, who circulate more in the Manxineru’s demarcated territory in the Brazilian-Peruvian border area. The article presents Manxineru’s key land protection practices that have been strengthening the social networks of different actors as a go-between with other Indigenous group and authorities of the dominant society, as well as managing better their own forest resource use, gathering economies, and hunting practices for healthy relations of human-environment assemblage. Indigenous knowledge and perspectives for the protection of ancestral land, beyond the borders of the state-set Indigenous reserves and protected areas, have become crucial in creating new governance models. By these methods, the Manxineru have managed to cope with differing economic interests and values in living that oppose and ignore their human-environment relationality and interactions. Yet, as we will point out, the mosaic of different Indigenous areas and conservation still need the implementation of state protective activities by a variety of governmental actors.

Analysis on Household Income to the Indigenous Aetas of Pampanga Philippines

Indigenous people (IPs) are the descendants of the inhabitants of a country or region. This study examines whether an indigenous group, specifically an Aeta community in Pampanga, undergoes Urbanization or not. Migration has been a part of the Aeta's history since the eruption of Mt. Pinatubo, which forced them to move out from their original lands. Despite the Urbanization of the community, their culture and way of living remained the same and didn't change. The Aetas pass it on to their next generation, and due to this, they suffer from discrimination because of their way of living. To gather the needed data, the researchers reviewed various literature and studies to have an idea of how to construct the survey question based on LSMS and DHS. The study was conducted in Barangay Sapang Uwak, Sitio Pidpid, Porac, Pampanga, a home of an Aeta community. By looking at the field site, it shows that development and accessibility of urban amenities are difficult for them since it was evident to the researchers that education and some necessities are insufficient.

Métis Peoples and Cancer: A Scoping Review of Literature, Programs, Policies and Educational Material in Canada

Much of the existing Indigenous cancer research focuses on First Nation populations or reports on pan-Indigenous data that include First Nations, Métis, and Inuit metrics together, which fails to capture the distinct lived realities, experiences of colonialism, and culture of each Indigenous group. The purpose of this scoping review was to summarize existing knowledge on cancer among Métis peoples in Canada, offering direction to researchers, institutions, and policymakers for future actions that enhance Métis-specific cancer surveillance and cancer care. We searched Embase, Medline, iPortal, and Proquest Theses and Dissertations databases, Google Scholar and Google, alongside ten websites relevant to cancer and Métis peoples. Two reviewers gathered 571 records. After screening, 77 records were included. Data show that Métis peoples experience higher behavioral risk factors, lower screening participation, higher cancer incidence for some cancers, and higher mortality rates compared to the non-Indigenous population. Existing research is piece-meal and researchers emphasize that there is inadequate Métis-specific cancer data. There is a need for targeted, Peoples-specific cancer control interventions to reduce these health inequities and a coordinated, Peoples-specific approach to cancer research. These efforts must involve collaboration among Métis Nations and organizations, provincial governments and agencies, researchers, and policymakers.

Indigenizing Forum Theatre through a strength-based approach

Strength-based approaches with Indigenous populations are recognized as empowering and promoting change, but there are minimal published explicit examples in Indigenous health in Canada. Working with three First Nations community partners in Alberta and the Northwest Territories, we explored an Indigenous strength-based application of Forum Theatre as a tool for mental wellness. Forum Theatre is differentiated by the interactive participation of the audience, who can change the play outcome. Collectively, community members were trained as community facilitators and used an Indigenous strength-based approach to indigenize Forum Theatre activities. We share strengths highlighted in our approach including inclusivity, relationality, language revitalization, intergenerational connectivity, team facilitation, partnerships, protocols, safety, empowerment, resilience, community connection, community-specific strengths, and relational responsibilities. An Indigenous strength-based approach must include the Indigenous group leading the project and has multiple benefits to the participants, facilitators, and community at-large, particularly when intertwined with relational, communal, and cultural assets unique to the Indigenous group employing the approach.