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Journal articles on the topic 'Aboriginal spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

Brady, V. "ABORIGINAL SPIRITUALITY." Literature and Theology 10, no. 3 (September 1, 1996): 242–51. http://dx.doi.org/10.1093/litthe/10.3.242.

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2

HOLST, Wayne Alfred. "Aboriginal Spirituality and Environmental Respect." Social Compass 44, no. 1 (March 1997): 145–56. http://dx.doi.org/10.1177/003776897044001011.

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3

Hut, Janneke. "In Search of Affirmed Aboriginality as Christian: “If you do not walk on the tracks of your grandparents, you will get lost . . .”." Exchange 41, no. 1 (2012): 19–43. http://dx.doi.org/10.1163/157254312x618771.

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Abstract The marginalized position in which the Indigenous peoples of Australia find themselves today is undeniable. Within the tragedy of low life-expectancy, high rates of substance abuse, malnutrition, poor housing, high infant mortality, deaths in custody etc. lies a spiritual crisis. This crisis is aggravated by the circumstance that the loss of the land to the European invaders has caused a loss of Aboriginal identity. In their attempt to recover from this colonial legacy the Aborigines try to re-find their (religious) self-identity and to unite through Aboriginality. In this search for

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4

May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous

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5

Sutton, Peter. "Aboriginal spirituality in a new age." Australian Journal of Anthropology 21, no. 1 (April 2010): 71–89. http://dx.doi.org/10.1111/j.1757-6547.2010.00068.x.

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6

Martin, Danita. "A tree of spirituality: exploring insider knoweldges of balancing Catholic and First Nations identities using narrative practices." International Journal of Narrative Therapy and Community Work 2022, no. 2 (July 1, 2022): 25–32. http://dx.doi.org/10.4320/vwhv2408.

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The Catholic church has been implicated in histories of colonisation and loss of identity for First Nations peoples. For many Aboriginal people, it is also a source of community, pastoral care and identity, and is held in complex balance with Aboriginal spirituality. This paper describes a process of seeking insider knowledges from Catholic First Nations school students about how they hold their Aboriginal spirituality with care alongside their Catholic faith identity, and how they navigate the Catholic education system. It shows how the Tree of Life process was adapted to include invitations

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Cronshaw, Darren. "Reading Rainbow Spirit Theology." Mission Studies 32, no. 3 (October 15, 2015): 418–41. http://dx.doi.org/10.1163/15733831-12341418.

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The bookRainbow Spirit Theologyasserts that the gospel needs to be expressed in Aboriginal terms for Aboriginal people. The Rainbow Spirit Elders articulate an indigenous theology to help revitalize Aboriginal spirituality. Their contextualization model is anthropological; Aboriginal culture is their main source for doing theology. Scripture and church tradition are secondary sources that are creatively used to illustrate their developing theology of the land, suffering and reconciliation. The Gospel is the third source, with a focus on cosmic redemption, especially for the land and the crying

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8

Fernández-Calienes, Raúl. "Book Review: Aboriginal Spirituality: Past, Present, Future." International Bulletin of Missionary Research 22, no. 2 (April 1998): 92–93. http://dx.doi.org/10.1177/239693939802200223.

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9

Waldram, James B. "Aboriginal spirituality: Symbolic healing in Canadian prisons." Culture, Medicine and Psychiatry 17, no. 3 (September 1993): 345–62. http://dx.doi.org/10.1007/bf01380009.

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10

Galloway, Greta, Pat Wilkinson, and Gavin Bissell. "Empty space or sacred place? Place and belief in social work training." Journal of Practice Teaching and Learning 8, no. 3 (December 20, 2012): 28–47. http://dx.doi.org/10.1921/jpts.v8i3.380.

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This paper highlights common errors in social work students’ approaches to faith/spirituality and place whilst on field education placement. It briefly investigates the Christian conception of sacredness and space which often underpins such errors.The issue is exemplified by contrasts between Aboriginal Australian conceptions of place and spirituality and the mutually exclusive conceptions of these spaces, held by many non-Aboriginal welfare practitioners in Australia. This paper suggests some ways in which social workers, including social work students, could engage with spirituality, inclusi

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11

Downey, Allan. "Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender1." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 319–54. http://dx.doi.org/10.7202/1015736ar.

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The Native game of lacrosse has undergone a considerable amount of change since it was appropriated from Aboriginal peoples beginning in the 1840s. Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their absence from championship play the Aboriginal roots of lacrosse were zeal

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12

Everett, Jim. "Aboriginal Education and Colonialism: Our Earthlinks Under Threat." Australian Journal of Environmental Education 13 (1997): 11–16. http://dx.doi.org/10.1017/s0814062600002779.

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AbstractThree themes are set out in this paper. The first is that learning about ecologically sensitive living–and putting that living into practice–are central to Aboriginal indigenous education. Second, Australia's first peoples were and are deprived of landscapes providing the base to their spirituality; continuing processes maintain that loss of independence. The third is that Aboriginal and non-Aboriginal Australians need to address quickly courses of action which provide for a reinvigoration of that landscape connection and independence. This need has points of significance for environme

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13

Muir, Nicole, and Yvonne Bohr. "Contemporary Practice of Traditional Aboriginal Child Rearing: A Review1." First Peoples Child & Family Review 14, no. 1 (August 31, 2020): 153–65. http://dx.doi.org/10.7202/1071293ar.

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There is a dearth of literature available on traditional Aboriginal child rearing. This review paper explores Aboriginal child rearing to determine if traditional practices are still in use, how these may differ from mainstream child rearing and may have been modified by mainstream influences and colonialism. Traditional Aboriginal parenting is discussed in the context of colonialism and historic trauma, with a focus on child autonomy, extended family, fatherhood, attachment, developmental milestones, discipline, language, and ceremony and spirituality. This review was completed using the ance

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Muir, Nicole, and Yvonne Bohr. "Contemporary Practice of Traditional Aboriginal Child Rearing: A Review." First Peoples Child & Family Review 9, no. 1 (October 1, 2020): 66–79. http://dx.doi.org/10.7202/1071794ar.

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There is a dearth of literature available on traditional Aboriginal child rearing. This review paper explores Aboriginal child rearing to determine if traditional practices are still in use, how these may differ from mainstream child rearing and may have been modified by mainstream influences and colonialism. Traditional Aboriginal parenting is discussed in the context of colonialism and historic trauma, with a focus on child autonomy, extended family, fatherhood, attachment, developmental milestones, discipline, language, and ceremony and spirituality. This review was completed using the ance

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15

Manahan, Candice, and Jessica Ball. "Aboriginal Fathers Support Groups: Bridging the Gap between Displacement and Family Balance." First Peoples Child & Family Review 3, no. 4 (May 15, 2020): 42–49. http://dx.doi.org/10.7202/1069373ar.

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The Aboriginal Fathers Project set out to explore the roles of fathers in British Columbia’s Aboriginal families. The project aimed to investigate the ways community programs could support fathers’ involvement with their children, and increase their participation in family-centered programs. This article brieﬂy describes the project and outlines a few of the major ﬁndings from the research. This article discusses ﬁndings from the project which highlight the impact of colonialism and assimilation processes on the roles of Aboriginal fathers. The suggestion to develop father-speciﬁc support grou

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Rigsby, Bruce. "Aboriginal people, spirituality and the traditional ownership of land." International Journal of Social Economics 26, no. 7/8/9 (July 1999): 963–76. http://dx.doi.org/10.1108/03068299910245741.

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17

Beaman, L. G. "Aboriginal Spirituality and the Legal Construction of Freedom of Religion." Journal of Church and State 44, no. 1 (January 1, 2002): 135–49. http://dx.doi.org/10.1093/jcs/44.1.135.

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18

Puchala, Chassidy, Sarah Paul, Carla Kennedy, and Lewis Mehl-Madrona. "Using Traditional Spirituality to Reduce Domestic Violence Within Aboriginal Communities." Journal of Alternative and Complementary Medicine 16, no. 1 (January 2010): 89–96. http://dx.doi.org/10.1089/acm.2009.0213.

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19

Kosiewicz, Jerzy. "Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.

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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention f

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20

Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.

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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue be

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21

Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 47, no. 1 (December 1, 2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.

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Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redu

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22

Fonda, Marc. "On the Origins and Spread of Pan-Indian Spirituality in Canada." Studies in Religion/Sciences Religieuses 45, no. 3 (August 17, 2016): 309–34. http://dx.doi.org/10.1177/0008429816657741.

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Since the 1960s, often in an urban setting and alongside the Friendship Centre movement, emerged a form of pan-Indian spirituality often used to connect urban Aboriginal people living far from their home communities and provide a safe cultural meeting place, a harbour for political protest, and an opportunity to embark on healing journeys. This paper will provide an introduction into some of the characteristics of pan-Indian spirituality mainly as expressed through the Healing Movement in particular, the social contexts in which it is emerging, and its national and international reach. The exa

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23

Fitzgerald, Liana. "Glimpses of Meaning: Aboriginal Literature and Western Audiences." Linguaculture 11, no. 2 (December 10, 2020): 95–112. http://dx.doi.org/10.47743/lincu-2020-2-0175.

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One of the most subtle and complex oral literatures, Australian Aboriginal literature, still keeps meaning covert to Western readers, despite its ever-growing popularity and prolificity. As an introduction to an ongoing research into orality in Australian Aboriginal Literature, this paper aims to focus on a number of reasons which, while make Aboriginal stories more palatable for Western culture, distil original meaning of concepts, beliefs and traditions. In other words, what are some of the elements which hinder source – reader communication when it comes to Australian Aboriginal literature?

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24

Waugh, Earle H. "The Foundations of Aboriginal Spirituality and Healing from the Perspective of Rogier Vandersteene." Studies in Religion/Sciences Religieuses 45, no. 3 (August 17, 2016): 273–91. http://dx.doi.org/10.1177/0008429816657248.

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In the light of the Truth and Reconciliation Commission (TRC), and the often troubling rush to judgment towards the missionaries by many today, it is well to pause and consider those individuals, flawed as they were, who saw deeper truths in Aboriginal culture than was acknowledged in their day. Consider one known as “Steentje, Little Stone,” in Belgium, and eventually as “Ka Miyohtwat – the good man” among his parishioners. Few Canadian missionaries have had the kind of impact that Roger Vandersteene had upon the Cree of Northern Alberta: he was accorded an extraordinary place in the religiou

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25

Grimshaw, Patricia. "“That we may obtain our religious liberty…”: Aboriginal Women, Faith and Rights in Early Twentieth Century Victoria, Australia*." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 24–42. http://dx.doi.org/10.7202/037747ar.

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Abstract The paper, focused on a few years at the end of the First World War, explores the request of a group of Aborigines in the Australian state of Victoria for freedom of religion. Given that the colony and now state of Victoria had been a stronghold of liberalism, the need for Indigenous Victorians to petition for the removal of outside restrictions on their religious beliefs or practices might seem surprising indeed. But with a Pentecostal revival in train on the mission stations to which many Aborigines were confined, members of the government agency, the Board for the Protection of the

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26

Waldram, James B. "Aboriginal Spirituality in Corrections: A Canadian Case Study in Religion and Therapy." American Indian Quarterly 18, no. 2 (1994): 197. http://dx.doi.org/10.2307/1185246.

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27

Koppedrayer, Kay. "The Way of the Pipe: Aboriginal Spirituality and Symbolic Healing in Canadian Prisons." Studies in Religion/Sciences Religieuses 29, no. 2 (June 2000): 266–67. http://dx.doi.org/10.1177/000842980002900256.

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28

Harrod, Howard L., and James Waldram. "The Way of the Pipe: Aboriginal Spirituality and Symbolic Healing in Canadian Prisons." American Indian Quarterly 23, no. 2 (1999): 94. http://dx.doi.org/10.2307/1185983.

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29

Warry, Wayne. "The Way of the Pipe: Aboriginal Spirituality and Symbolic Healing in Canadian Prisons." American Ethnologist 26, no. 4 (November 1999): 1030–31. http://dx.doi.org/10.1525/ae.1999.26.4.1030.

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30

Neylan, Susan. "Longhouses, Schoolrooms, and Workers’ Cottages: Nineteenth-Century Protestant Missions to the Tsimshian and the Transformation of Class Through Religion." Journal of the Canadian Historical Association 11, no. 1 (February 9, 2006): 51–86. http://dx.doi.org/10.7202/031131ar.

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Abstract This paper explores the blurring of boundaries among class identities in nineteenth-century Protestant missions to the Tsimshian, Aboriginal people of the northwest British Columbia coast. Through an exploration of the nature of Christian chiefs, Tsimshian demand for literacy and schooling, and finally mission housing, this paper highlights ways in which the class implications of religious association had profoundly different meanings in Native and non-Native milieus. Scholars must take into account historical Aboriginal perspectives not only on conversion, but on their class position

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31

Plumwood, Val. "The Struggle for Environmental Philosophy in Australia." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 157–78. http://dx.doi.org/10.1163/156853599x00135.

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AbstractAustralian settler philosophy needs to create the basis for two important cultural dialogues, with the philosophy of Aboriginal people on the one hand, and with the land the settler way of life is destroying on the other. Through these interconnected dialogues we might begin the process of resolving in a positive way the unhappy anxieties surrounding Australian identity. Mainstream Australian academic philosophy has certainly not provided fertile ground for such dialogues, and its dominant forms could hardly be further away from Australian indigenous philosophies or from land-sensitive

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32

Lee, Bilawara. "Healing from the Dilly Bag: Lessons to be learned from traditional aboriginal spirituality and healing." Australasian Emergency Nursing Journal 14 (January 2011): S42. http://dx.doi.org/10.1016/j.aenj.2011.09.104.

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33

Wortzman, Rachel L. "Mental Health Promotion as a Prevention and Healing Tool for Issues of Youth Suicide in Canadian Aboriginal Communities." First Peoples Child & Family Review 4, no. 1 (May 14, 2020): 20–27. http://dx.doi.org/10.7202/1069346ar.

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This article discusses the appropriateness of using mental health promotion as a prevention and healing tool for Canadian Aboriginal youth dealing with issues of suicide. Strengths of mental health promotion in the context of this population include its emphasis on community-wide approaches, consideration of root causes of mental health issues, recognition of culture as a protective factor, and integration of diverse forms of knowledge. Limitations include an inadequate role for spirituality, lack of culturally-sensitive program evaluation, and emphasis on Western patterns of time, space, and

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34

Roelofse, J. R. "A Paradigm shift in pre-theoretical deliberations on crime within spiritual existentialism." Theologia Viatorum 41, no. 1 (June 30, 2017): 48–74. http://dx.doi.org/10.4102/tv.v41i1.19.

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Explanations on the origins of life, spiritual possession and death after life cannot be explained from a naturalistic, positivistic methodological view point simply because scientists have not ventured deep enough to develop measuring instruments for these phenomena. This inadequacy in positivism has led to the exclusion of theoretical explanations of crime and desistance as a result of spirituality. The anomaly can be discharged, had it not been that a bias has developed against spiritual phenomena which is substantiated in this article. In a liberal world, emphasising freedom of conscience

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Kimber, RG. "Australian Rangelands in Contemporary Literature." Rangeland Journal 16, no. 2 (1994): 311. http://dx.doi.org/10.1071/rj9940311.

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The subject of this paper being contemporary Australian rangelands literature, I have restricted the study to literature of the decade to 1994, with focus on 1992-1994. I acknowledge recent informative studies, but have developed an individual perspective. In addition to considering recent novels and factual books I have given attention to newspaper and magazine accounts, as these give the most immediate observations of the rangelands, and attitudes towards them and their inhabitants. Key trends that emerge are perceptions of the rangelands as pristine - probably the one continuum since the co

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36

Smith, Amanda J., Pascal Scherrer, and Ross Dowling. "Impacts on Aboriginal spirituality and culture from tourism in the coastal waterways of the Kimberley region, North West Australia." Journal of Ecotourism 8, no. 2 (June 2009): 82–98. http://dx.doi.org/10.1080/14724040802696007.

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37

Effa, Allan. "Missiological implications for Taylor Seminary arising from Canada’s Truth and Reconciliation Commission’s recommendations." Missiology: An International Review 45, no. 4 (June 8, 2017): 407–13. http://dx.doi.org/10.1177/0091829617712579.

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In 2015 the Truth and Reconciliation Commission of Canada concluded a six-year process of listening to the stories of Canada’s First Nations, Inuit and Métis peoples. More than 6000 witnesses came forth to share their personal experiences in listening sessions set up all across the country. These stories primarily revolved around their experience of abuse and cultural genocide through more than 100 years of Residential Schools, which were operated in a cooperative effort between churches and the government of Canada. The Commission’s Final Report includes 94 calls to action with paragraph #60

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38

Sivak, Leda, Seth Westhead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare, Ghil’ad Zuckermann, et al. "“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language." International Journal of Environmental Research and Public Health 16, no. 20 (October 15, 2019): 3918. http://dx.doi.org/10.3390/ijerph16203918.

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Traditional languages are a key element of Indigenous peoples’ identity, cultural expression, autonomy, spiritual and intellectual sovereignty, and wellbeing. While the links between Indigenous language loss and poor mental health have been demonstrated in several settings, little research has sought to identify the potential psychological benefits that may derive from language reclamation. The revival of the Barngarla language on the Eyre Peninsula, South Australia, offers a unique opportunity to examine whether improvements in mental health and social and emotional wellbeing can occur during

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Dudgeon and Bray. "Indigenous Relationality: Women, Kinship and the Law." Genealogy 3, no. 2 (April 26, 2019): 23. http://dx.doi.org/10.3390/genealogy3020023.

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Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific

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40

Fallon, Breann. "“I am Mother to my Plants”." Fieldwork in Religion 13, no. 2 (December 20, 2018): 169–82. http://dx.doi.org/10.1558/firn.36021.

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The tree stands as a sacred symbol in many faith traditions. Unsurprisingly, nature-based new religious movements are no exception. This article considers the manifestation of sacred trees in a number of religious traditions, including Australian Aboriginal and Torres Strait Islander spirituality, Abrahamic traditions, Ancient Egyptian religion, Buddhism, Hinduism, Norse mythology, the Shinto faith, and nature-based new religious movements. After this initial section, I present the findings of a fieldwork project undertaken in 2016. Using the survey as a tool, this project enquired into the us

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Leslie, Alex. "Tikkun Olam: Collectivity, Responsibility, History." Canadian Social Work Review 33, no. 2 (January 18, 2017): 291–307. http://dx.doi.org/10.7202/1038703ar.

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This paper presents findings from qualitative interviews with five Jewish people — two Rabbis and three workers in various community service capacities — about their understandings and practices of the Jewish principle oftikkun olam.Tikkun olamis a Hebrew phrase that means “the repair of the world,” has its roots in Rabbinic law, the Kabbalah and the ‘Aleinuprayer, and became a mainstream term for Jewish social justice work and community contribution in North America following the Shoah (Holocaust). In this study, participants spoke to the imperative to act and responsibility; externaltikkunan

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Carey, Lindsay B. "Book Reviews : RELIGIOUS BUSINESS: ESSAYS ON AUSTRALIAN ABORIGINAL SPIRITUALITY Max Charlesworth (ed.) Oakleigh, Cambridge University Press, 1998, xxvi, 206 pp., $29.95 (paperback)." Journal of Sociology 35, no. 1 (March 1999): 105–6. http://dx.doi.org/10.1177/144078339903500115.

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43

Shawanda, Gordon, and Cynthia Wesley-Esquimaux. "Voice of an Elder: Zhaawonde - Dawn of a New Day." First Peoples Child & Family Review 5, no. 1 (May 7, 2020): 22–39. http://dx.doi.org/10.7202/1069059ar.

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This paper evolved, maybe ‘was birthed’ is an even better term given the circumstances, out of an engagement process that brought Gordon Shawanda and several university students together over an academic year. Gordon was invited to attend my Aboriginal Spirituality class at the University of Toronto in September 2009. He liked being there so much that he came each week, sitting through lectures, reading the materials, and participating with unerring grace in the many discussions over the entire year. We were all touched by his presence, his quiet dignity, and his deep interest in our academic

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44

McBride, K., C. Paquet, N. Howard, C. Franks, S. Hillier, S. Nicholls, and A. Brown. "When the Heart is Spiritually and Physically Strong, Women Have Lower Incident Cardiovascular Disease: Quantifying Aboriginal Women’s Narrative of Cardiovascular Protection." Heart, Lung and Circulation 30 (2021): S105. http://dx.doi.org/10.1016/j.hlc.2021.06.032.

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45

Van West, Madison. "The Natural City: Re-Envisioning the Built Environment." UnderCurrents: Journal of Critical Environmental Studies 18 (April 27, 2014): 58–59. http://dx.doi.org/10.25071/2292-4736/38553.

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The Natural City: Re-Envisioning the Built Environment.Edited by INGRID LEMAN STEFANOVIC and STEPHEN BEDE SCHARPER. Toronto: University of Toronto Press, 2012. $35.00Reviewed by Madison Van WestEditors Ingrid Leman Stefanovic and Stephen Bede Scharper believe that there is something unnatural about our cities, but not for the reasons you might think. It is not the concrete, or the high-rises, or the cars—at least not necessarily. Our cities are unnatural because individuals within them lack a sense of place. They lack a spiritual connection to the built environment, and they lack an understand

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Bonner, Nicole, and Sami Abdelmalik. "Becoming (More-than-) Human: Ecofeminism, Dualisms and the Erosion of the Colonial Human Subject & (untitled illustrations)." UnderCurrents: Journal of Critical Environmental Studies 17 (November 16, 2013): 12–16. http://dx.doi.org/10.25071/2292-4736/37678.

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Full TextIn contemporary, North American society, what it means to be ‘human’ is often taken for granted; in other words, ‘humanness’ is usually accepted as a readily knowable, uncomplicated and stable aspect of social reality. Ivone Gebara argues that because we believe that we already know the meaning of ‘humanness,’ reflecting on this notion often appears to be of little interest, need or value. “Since we imagine that everyone already knows what a [‘human’] is, we might have the feeling that we are wasting our time on notions that are already familiar, and that we ought to be seeking soluti

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47

"Aboriginal art and spirituality." Choice Reviews Online 29, no. 06 (February 1, 1992): 29–3093. http://dx.doi.org/10.5860/choice.29-3093.

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48

Recollet, Debra, Diana Coholic, and Sheila Cote-Meek. "Holistic Arts-Based Group Methods with Aboriginal Women." Critical Social Work 10, no. 1 (April 23, 2019). http://dx.doi.org/10.22329/csw.v10i1.5807.

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The co-authors discuss their experiences of developing and facilitating an eight-week holistic arts-based group for a small group of Aboriginal women. The literature in spirituality and social work includes some written work that examines the convergences between Aboriginal cultural/spiritual perspectives and spirituality and social work but this could be expanded on. To this end, we describe the use of holistic arts-based methods with Aboriginal women, provide a brief description of the group, and explore how spirituality was evident in the arts-based and experiential methods. We also discuss

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Kelleher, Rachel. "Constructions of Time, Place and Space in Aboriginal Christianity: Spiritual Common Grounds and Disputed Territories." Inquiry@Queen's Undergraduate Research Conference Proceedings, November 29, 2017. http://dx.doi.org/10.24908/iqurcp.7752.

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Inter-cultural religious development is an ongoing phenomenon that continues to provide relevant examples in today's world. As a result of this dynamic, many Aboriginal cultures known to have adopted the religion of the colonial state have retained much of their traditional spirituality, in both thought and practice. Aboriginal Christianity draws on traditional indigenous interpretations of time, place and space, which functions to separate it from classic European modes of Christianity. Time, place, and space, as fundamental dynamics of environment, are generally viewed by modern Europeanized

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Verniest, Laura. "Allying With the Medicine Wheel." Critical Social Work 7, no. 1 (April 11, 2019). http://dx.doi.org/10.22329/csw.v7i1.5778.

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This article uses a Medicine Wheel model, a structural social work framework and an anti-oppression stance, to practice culturally sensitive social work with Aboriginal peoples. The Medicine Wheel model is appropriate when working with many Aboriginal peoples because it considers spirituality important to healing. Using the Medicine Wheel guides the social worker to holistic, balanced practice. The recommendation of respectful social work practice tailored to the treatment of the client’s belief systems encourages healthy identity development. The Medicine Wheel model is used as an analytic to

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