Legacies and pitfalls amongst the African Evangelicals: A Kenyan experience from a historical perspective

The research study sets out to explore the contribution of the African Evangelicals in both the colonial and post-colonial Kenya to the social lives of the nation. Can’t it be viewed as a positive social influence or an ecclesiastical pitfall? In utilising a socio-historical design, it poses the question: how did the Evangelical European Missionaries demonstrate their theological and social influences in Kenya, and how did the post-missionary Evangelical-leaning leaderships play out? And was Muthirigu Dance an extremist reaction against the rigidity of the Evangelicals? Methodologically, this article will attempt to explore the Evangelical European Missionary Christianity, especially the Church Missionary Society that entered Central Kenya in the early 1900s, and assess the way in which they handled indigenous cultures of the local Africans. It has also attempted to critically explore their social influences in both colonial and post-colonial Kenya (1895–2021). The CMS has been given more emphasis in this article as an Evangelical society so as to help in bringing out the specific Evangelical activities in the Kirinyaga County of Kenya. Overall, the article has endeavoured to hypothesise that Eurocentrism was not the Evangelical problem, as there were diverse European missionaries, such as the High Anglican Church, the Roman Catholic and the Lutherans who were non-Evangelicals, and who were not necessarily dogmatic and rigid.Contribution: This study adhered to the HTS journal’s vision and scope by its focus on the histories of the Evangelical European Missionaries of the 19th and 20th centuries, their interactions with the local religio-cultures, and how it later played out amongst the Africans.

Universalities and cultural specificities of finger counting and montring: evidence from Amazon Tsimane’ people

Despite variety of cultures, our shared biology and the universality of finger counting suggests that numbers are embodied. Another lines of research show that numerical cognition might be bound to what our bodies are able to do. Differences in finger counting are apparent even within Western cultures. Relatively few indigenous cultures have been systematically analyzed in terms of traditional finger counting and montring (i.e., communicating numbers with fingers) routines. Even fewer studies used the same protocols across cultures, allowing for a systematic comparison of indigenous and Western finger counting routines. We analyze the finger counting and montring routines of Tsimane’ (N = 121), an indiginous people living in the Bolivian Amazon rainforest, depending on handedness, education level, and exposure to mainstream, industrialised Bolivian culture. Tsimane' routines are compared with those of German and British participants. Tsimane’ reveal a greater variation in finger counting and montring routines, which seems to be modified by their education level. We outline a framework on how different factors might affect cross-cultural and within-cultural variation in finger counting.

‘Canadian Rangers: Community, Autonomy, and Sovereignty’

Indigenous members of the Canadian Forces (CF) are an integral part of the organization, working and fighting alongside their non-Indigenous colleagues all over the world. As a non-combative sub-set of the CF, however, the Canadian Rangers are a unique branch of the Reserves that are without compare. Functioning primarily for their communities, the Rangers represent the potential for the CF to effectively work with Indigenous communities and culture, while maintaining CF operational objectives in the Arctic. This article explores how the Rangers balance the sovereignty of their communities with the aims of the CF by integrating Indigenous cultures, language, and ways of knowing into their operational and capabilities, while remaining semi-autonomous from the CF culture and hierarchy. This article concludes that while the Rangers are an example of the potential for Indigenous and Canadian partnerships, there is also an alarming disparity and inequitable access to secure full-time employment and healthcare. Moreover, Rangers face many of the same issues as those in the communities they strive to serve. Therefore, this article argues that if Canada is serious about reconciliation and creating more opportunities for Indigenous persons in the Arctic, then part of that aim should also include providing the Rangers with the same support other areas of the CF are privileged to receive.

Thoughts on indigenous cultures and their encounters with children in museum education

This paper is about issues in museum education, starting from the discussion: how to discuss about indigenous histories and cultures with young children in a museum? How has this subject been dealt with? The expographic gaps are here used as the main setting to think over methodologies that help to talk about these questions. We will seek ways to understand how indigenous cultures have been represented and which points of view may help us to widen the mediations targeted to a child audience. Therefore, based on authors that discuss childhood, education and museum education, we think about potential and essential overlaps between mediation, children, and indigenous cultures and histories. key words: Indigenous Histories and Cultures; Children; Museum Education

The Renaissance Reception of Nahua Paideia in the Writings of Bernardino de Sahagún: An Aesthetic Approach to Religion

In this article, I propose that books I–VI of Bernardino Sahagún’s Códice florentino, which discuss the moral and religious philosophies of indigenous Mexicans, should be interpreted through the lens of Renaissance humanist linguistic and philosophical theories. I demonstrate that, utilizing Franciscan–Bonaventurean epistemology, Sahagún put forward a method of evangelizing that intended to separate “the good from the bad” in indigenous cultures. In an effort to defend my claim, I first lay out some of the problems surrounding the Códice florentino. Second, I describe the general theological and cosmological views held by the Aztecs, so that, third, I may develop the main principles of the philosophy of flor y canto (in xochitl in cuicatl). Against a political interpretation that is often defended by appealing to the traditional rituals performed in the Aztec empire, I contend that their philosophy should be interpreted from the perspective of Nahua religion and aesthetics. I also discuss Sahagún’s reception of Aztec philosophy in the Códice with a focus on his interest in the linguistic and empirical dimensions of Nahua religion.

The spread of covid-19 and psychiatric impact on indigenous peoples

Background: Information on strategies adopted by Indigenous peoples against COVID-19 is scarce, and history shows that Indigenous peoples in the Amazon region may be particularly affected by the pandemic. Method: The studies were identified in well-known international journals found in two electronic databases: Scopus and Embase. The data were cross-checked with information from the main international newspapers. Results: Mental disorders in the affective spectrum (unipolar major depression, dysthymia, bipolarity) and anxiety disorders (generalized anxiety disorder, panic attacks, social phobia) also mark the reality of Indigenous psychiatric vulnerability. Conclusions: To mitigate the impact of COVID-19 on Indigenous communities in Brazil, a health service for Indigenous groups, a crisis office, and a monitoring panel were created. In the state of Amazonas, home to more Indigenous people than any other Brazilian state, 95% of the intensive care beds are occupied. Thus, mental health disparities between Indigenous and non-Indigenous peoples may be related to the underlying economic, social, and political inequities that are legacies of colonization and oppression of Indigenous cultures; the disproportionate rates of mental disorders must be understood in context, not as intrinsic predisposition of Indigenous peoples, but as reflecting persistent inequalities.

“They Look Like They’re Trying to Pull Up Nails with Their Heels”: Ricardo Güiraldes’s Response to Cultural Appropriation in Don Segundo Sombra

Cultural appropriation has often been linked to American treatment of indigenous cultures. In Playing Indian, for example, Philip J. Deloria investigates how images of Indianness, however inauthentic, stereotypical, or completely ethnocentric, work to help white Americans come to terms with their history of conquest and possession. While the term cultural appropriation has been linked to the conflict between dominant and indigenous cultures as Deloria suggests, it is used far less frequently with respect to American and Latin American cultural identities. Yet, the preponderance of movies and literary works in which Americans follow the same rubric – use Latin American culture to define American cultural identity – evoke the same sense of loss on the part of Latin Americans, in this case, Argentines. For over a century, for example, the gaucho has been examined, evaluated, and reevaluated by Argentines within gauchesque literature to make sense of modernization, notions of civilization versus barbarism, and what creates argentinidad, or what it means to be Argentine. Ricardo Güiraldes sought to respond to the cultural appropriation and misrepresentation of the gaucho, specifically that gaucho culture could be taken up by anyone and used for any purpose, no matter how benign; and that gauchos were a part of the past, eschewing modernization in forms such as industrial ranching and technology when, in fact, they embraced it. In Don Segundo Sombra, Güiraldes addresses these issues. Rather than permit cultural appropriation and ethnocentrism to remain unremarked upon, Güiraldes demonstrates that gaucho culture has remarkable qualities that cannot be imitated by novices, both foreign and native. He then examines gaucho culture, particularly the link between frontier life and economic displacement, in order to champion the gaucho and argentinidad as the models for Argentines to follow.

Auto-Ethnography in a Kabyle Landscape

<p>In this auto-ethnography, as an indigenous man in a Kabyle landscape, I take into account the relational experience that involves the development of a Kabyle identity. The indigenous cultures in North of Africa all come from the same family called the Imazighen (free men). Kabyle live in the North East of Algeria but there are other Imazighen living in the diaspora all over North Africa, from Morocco to Egypt, like Touaregs or Mozabites. My inquiry narrates my personal experience as a Kabyle man born of Kabyle parents in France. In this auto-ethnography I return to my father’s village to understand and access my heritage. I hope that this narrative helps my readers to reflect on the effects of globalization on the transmission of indigenous cultures. I portray Algeria, a North African Muslim country in 2010. I draw on critical pedagogy, socio-constructivism and indigenous knowledge and experiences. Looking to Algeria with the perspective of an indigenous person, I explore the social organization in my village and the way values and relationship shape the traditional education of a Kabyle man. My experiences and research in my ancestral village show that the war Kabyle people have fought against France has not resulted in independence. Rather, in my case, decolonization made me twice stranger to myself as Kabyle in an Arabic dominated country but also as an immigrant in France, the old colonial country, and Canada. However, my spiritual and sacred heritage is still alive in me, shaped by both my own experiences and the teachings of other members of my culture, and I have expressed this heritage throughout this narrative.</p>

Auto-Ethnography in a Kabyle Landscape

<p>In this auto-ethnography, as an indigenous man in a Kabyle landscape, I take into account the relational experience that involves the development of a Kabyle identity. The indigenous cultures in North of Africa all come from the same family called the Imazighen (free men). Kabyle live in the North East of Algeria but there are other Imazighen living in the diaspora all over North Africa, from Morocco to Egypt, like Touaregs or Mozabites. My inquiry narrates my personal experience as a Kabyle man born of Kabyle parents in France. In this auto-ethnography I return to my father’s village to understand and access my heritage. I hope that this narrative helps my readers to reflect on the effects of globalization on the transmission of indigenous cultures. I portray Algeria, a North African Muslim country in 2010. I draw on critical pedagogy, socio-constructivism and indigenous knowledge and experiences. Looking to Algeria with the perspective of an indigenous person, I explore the social organization in my village and the way values and relationship shape the traditional education of a Kabyle man. My experiences and research in my ancestral village show that the war Kabyle people have fought against France has not resulted in independence. Rather, in my case, decolonization made me twice stranger to myself as Kabyle in an Arabic dominated country but also as an immigrant in France, the old colonial country, and Canada. However, my spiritual and sacred heritage is still alive in me, shaped by both my own experiences and the teachings of other members of my culture, and I have expressed this heritage throughout this narrative.</p>

Managing Water and Wetlands Based on the Tayal’s Interpretation of Utux and Gaga

Humans first appeared on the planet about 3.5 million years ago and like most biota, they settled near wetlands because of the availability of food and water. The ancestors of our species understood and knew that water, wetlands, and healthy landscapes were essential for life. In Taiwan, the indigenous people have a long history being a part of and managing the natural resources, including wetlands in their respective habitats. Water and wetlands still play a substantial and significant role in the manner that the Tayal, an indigenous group of people in Taiwan use, preserve, care, protect, respect, and share the habitats and natural resources within which they live. The evolution of Taiwan’s tribal cultures, and probably most cultures on the planet are closely entwined with the resources present in each tribe’s habitat, especially water and wetlands. DNA results indicate 2 lineages of people migrated to Taiwan between 11,000 and 26,000 years ago and gave rise to 9 ethnic groups (Tajima et al. 2003). Today 16 indigenous cultures/tribes are recognized with each occupying different regions of Taiwan’s diverse landscape. Each tribe has its own language and culture and occupies its own geographic region, which contributes to Taiwan’s rich cultural history and diversity. The Tayal tribe is one of the larger tribes with about 88,000 people and the Smangus people are a subset of the Tayal tribe with a culture that is at least 6,000 years old. Culturally, the Tayal people consider themselves to be an element of the environment and their culture is defined by their relationship and interactions with the environment, including all of the other biotic, abiotic elements present in their habitats. In this paper we provide an overview of Tayal culture and philosophy, which determines how the Tayal people manage and protect their natural resources, especially water and wetlands following the tenets of Utux and Gaga that comprise the entirety of their core cultural values. The cultural and language variations, nuances, environmental interpretations, and management techniques are specific to tribal groups and differences in geographic location and environmental settings.