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Journal articles on the topic 'North American Indigenous Studies'
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1
Reynolds, Austin W., Jaime Mata-Míguez, Aida Miró-Herrans, Marcus Briggs-Cloud, Ana Sylestine, Francisco Barajas-Olmos, Humberto Garcia-Ortiz, et al. "Comparing signals of natural selection between three Indigenous North American populations." Proceedings of the National Academy of Sciences 116, no. 19 (April 15, 2019): 9312–17. http://dx.doi.org/10.1073/pnas.1819467116.
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While many studies have highlighted human adaptations to diverse environments worldwide, genomic studies of natural selection in Indigenous populations in the Americas have been absent from this literature until very recently. Since humans first entered the Americas some 20,000 years ago, they have settled in many new environments across the continent. This diversity of environments has placed variable selective pressures on the populations living in each region, but the effects of these pressures have not been extensively studied to date. To help fill this gap, we collected genome-wide data from three Indigenous North American populations from different geographic regions of the continent (Alaska, southeastern United States, and central Mexico). We identified signals of natural selection in each population and compared signals across populations to explore the differences in selective pressures among the three regions sampled. We find evidence of adaptation to cold and high-latitude environments in Alaska, while in the southeastern United States and central Mexico, pathogenic environments seem to have created important selective pressures. This study lays the foundation for additional functional and phenotypic work on possible adaptations to varied environments during the history of population diversification in the Americas.
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Strong, Pauline Turner. "RECENT ETHNOGRAPHIC RESEARCH ON NORTH AMERICAN INDIGENOUS PEOPLES." Annual Review of Anthropology 34, no. 1 (October 2005): 253–68. http://dx.doi.org/10.1146/annurev.anthro.34.081804.120446.
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Hale, Tiffany. "Centering Indigenous People in the Study of Religion in America." Numen 67, no. 2-3 (April 20, 2020): 303–7. http://dx.doi.org/10.1163/15685276-12341579.
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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.
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Zeiler, Kaitlin J., and Frederick A. Zeiler. "Social Determinants of Traumatic Brain Injury in the North American Indigenous Population: A Review." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 44, no. 5 (May 24, 2017): 525–31. http://dx.doi.org/10.1017/cjn.2017.49.
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AbstractObjective:Given the difficult to navigate literature on social determinants in Indigenous traumatic brain injury (TBI) we wished to identify all available literature on the social determinants of health linked to TBI in the North American Indigenous populations.Methods:We performed a systematically conducted review. We searched MEDLINE, BIOSIS, EMBASE, Global Health, SCOPUS, and Cochrane Library from inception to January 2016. A two-step review process of the search results was performed, applying defined inclusion/exclusion criteria. The final group of articles had the data extracted and summarized.Results:Ten manuscripts were identified to discuss some social determinant linked to TBI in the North American Indigenous populations. Two studies were focused on Canadian populations, with the remaining 8 studies focused on populations within the United States. Six social health determinants were identified within the studies, including: Rural location (Physical Environment) in seven studies, Male gender in five studies and Female gender in one study (in the setting of interpersonal violence) (Gender), Substance use in four studies and failure to utilize personal protective equipment in one study (Personal Health Practices and Coping Skills), Interpersonal Violence in one study (Social Environment), availability of rehabilitation services in one study (Health Services), and lack of family and friend presence during meetings with healthcare professionals in one study (Social Support Network).Conclusions:To date, little literature is available on the social determinants that impact TBI in the North American Indigenous population. Further research is warranted to better determine the incidence and social determinants associated.
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Murchison, Claire C., Avery Ironside, Lila M. A. Hedayat, and Heather J. A. Foulds. "A Systematic Review of Musculoskeletal Fitness Among Indigenous Populations in North America and Circumpolar Inuit Populations." Journal of Physical Activity and Health 17, no. 3 (March 1, 2020): 384–95. http://dx.doi.org/10.1123/jpah.2018-0702.
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Background: North American indigenous populations experience higher rates of obesity and chronic disease compared with nonindigenous populations. Improvements in musculoskeletal fitness can mitigate negative health outcomes, but is not well understood among indigenous populations. This review examines musculoskeletal fitness measures among North American indigenous populations. Methods: A total of 1632 citations were evaluated and 18 studies were included. Results: Comparisons of musculoskeletal fitness measures between North American indigenous men and boys and women and girls were generally not reported. The greatest left and right combined maximal grip strength and maximal leg strength among Inuit boys and men and girls and women were observed among 20–29 years age group. Maximal combined right and left grip strength declined from 1970 to 1990, by an average of 15% among adults and 10% among youth. Maximal leg extension among Inuit has declined even further, averaging 38% among adults and 27% among youth from 1970 to 1990. Inuit men demonstrate greater grip strength and lower leg strength than Russian indigenous men, whereas Inuit women demonstrate greater leg strength. Conclusions: Further research is needed to better understand physical fitness among indigenous peoples and the potential for improving health and reducing chronic disease risk for indigenous peoples through physical fitness.
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Morrissey, Robert Michael. "Climate, Ecology and History in North America’s Tallgrass Prairie Borderlands*." Past & Present 245, no. 1 (July 29, 2019): 39–77. http://dx.doi.org/10.1093/pastj/gtz018.
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Abstract In the late 1600s, one of the largest population centres in North America — the so‐called Grand Village of the Kaskaskias in the upper Illinois River Valley — suddenly dissolved as various factions among its indigenous inhabitants split apart. While historians have often explained the resulting migrations as a response to the beginnings of colonial history in this region, this article argues that a greater factor may have been climate change. The region of the Illinois Valley was one of the most important ecological transition zones in North America, a biome-scale ecotone between the grasslands of the West and the woodlands of the East. New studies suggest that a major drought in this period had a drastic effect on the special ecological mosaic here, causing interruptions in dynamic ecosystem processes which likely impacted indigenous ways of life. This article provides not only a better understanding for one of the most consequential turning points in late seventeenth-century North American indigenous history, but also a model of the potential benefits of bringing ethnohistory, deep history, climate history and ecology together in a single cross-disciplinary narrative.
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Hermann, Adrian. "Relating North American Indigenous History and the Study of Religion: Introducing a Review Symposium on Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind." Numen 67, no. 2-3 (April 20, 2020): 281–88. http://dx.doi.org/10.1163/15685276-12341576.
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Abstract This article introduces a combined review symposium on Jennifer Graber’s The Gods of Indian Country: Religion and the Struggle for the American West (Oxford University Press, 2018) and Pamela Klassen’s The Story of Radio Mind: A Missionary’s Journey on Indigenous Land (University of Chicago Press, 2018). It presents the four contributions to the review symposium as well as Graber and Klassen’s response and relates the discussion of the book to broader questions of studying North American Indigenous history as a central part of the study of religion.
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Senior, Nancy. ""Sathans inventions and worships": Two 17th-century clergymen on Native American religions." Studies in Religion/Sciences Religieuses 35, no. 2 (June 2006): 271–90. http://dx.doi.org/10.1177/000842980603500205.
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Roger Williams (1603-1683) and Louis Nicolas (1634-1682?) discuss the native people and religions of North America in different ways. Each wrote a book about an indigenous language; both describe Native customs and religious practices. Both of them believe that any non-Christian is lost, but their references to indigenous religions are different in tone, and reflect their positions in 17th-century controversies. In an apparent paradox based on theological grounds, the man who found New England Puritans not pure enough speaks more tolerantly of non-Christian religions than does the more broadly educated Jesuit.
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Dudeck, Stephan. "Dialogical Relationships and the Bear in Indigenous Poetry." Sibirica 17, no. 2 (June 1, 2018): 114–20. http://dx.doi.org/10.3167/sib.2018.170208.
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The essay provides a review of a small but remarkable book on the work of two important Native American and Siberian poets, Meditations after the Bear Feast by Navarre Scott Momaday and Yuri Vella, published in 2016 by Shanti Arts in Brunswick, Maine. Their poetic dialogue revolves around the well-known role of the bear as a sociocultural keystone species in the boreal forest zone of Eurasia and North America. The essay analyzes the understanding of dialogicity as shaping the intersubjectivity of the poets emerging from human relationships with the environment. It tries to unpack the complex and prophetic bear dream in one of Vella’s poems in which he links indigenous ontologies with urgent sociopolitical problems.
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Salaita, Steven. "The Ethics of Intercultural Approaches to Indigenous Studies." International Journal of Critical Indigenous Studies 1, no. 1 (January 1, 2008): 12. http://dx.doi.org/10.5204/ijcis.v1i1.18.
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Salaita argues that the project of Indigenous Studies is inherently comparative, citing numerous examples of productive intercultural scholarship, he explores historical, cultural, and politicalrelationships among Native North Americans and Palestinian Arabs to illuminate some of the ways that comparison offers the potential for new directions in both scholarly and activist communities. He contextualizes this analysis with a broader discussion of the ethics of scholarship in Indigenous Studies, paying special attention to the relationship of nationalistic commitment to intercultural methodologies.
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Hendrickson, Brett. "Neo-shamans, Curanderismo and Scholars." Nova Religio 19, no. 1 (August 1, 2015): 25–44. http://dx.doi.org/10.1525/nr.2015.19.1.25.
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This essay explores how some contemporary curanderas/os (“healers”) in the American Southwest, in concert with North American New Age clients and interlocutors, have incorporated neo-shamanic techniques into their healing practices. Curanderismo, a religious and folk healthway, emerged from the colonial encounter between Spanish Catholics and indigenous North and Mesoamericans and did not typically involve the ecstatic dream states characteristic of shamanism. This makes the emergence of neo-shamanic dream journeying, trance states and use of “power animals” all the more surprising in contemporary curanderismo. This essay traces the history of how shamanism first entered the New Age counterculture in the 1970s by way of spiritually curious and enterprising anthropologists and later influenced contemporary Mexican American curanderas/os. Mexican American and other Latino/a healers using neo-shamanic techniques continue to heal, teach and achieve wholeness for themselves and others even as their metaphysical knowledge and ritual practices are valorized by multiethnic, metaphysically inclined clients.
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Beard, Laura Jean. "Resistance, resilience, and resurgence: tracing the rs in indigenous literary studies." Revista Ártemis 28, no. 1 (December 17, 2019): 8–16. http://dx.doi.org/10.22478/ufpb.1807-8214.2019v28n1.49875.
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This text explores theoretical terms—resistance, resurgence, resilience, respect, reciprocity—in contemporary Indigenous literary studies in North America while pointing out that the many of the powerful stories by Indigenous authors that center on the importance of respect, reciprocal relationships, responsibility, and reverence might serve as maps for us all through some of the thorny issues in today’s world.
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Siepak, Julia. "Dimensions of Decolonial Future in Contemporary Indigenous Speculative Fiction: Louise Erdrich’s Future Home of the Living God and Rebecca Roanhorse’s Trail of Lightning." Anglica. An International Journal of English Studies, no. 29/1 (2020): 57–74. http://dx.doi.org/10.7311/0860-5734.29.1.04.
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Departing from the traditional representations of the colonial past and its aftermath, speculative fiction emerges as a new important trend in the North American Indigenous literary landscape, allowing Native writers to represent decolonial futures. This article focuses on the representations of the future offered by two recent Indigenous speculative novels: Louise Erdrich’s Future Home of the Living God (2017) and Rebecca Roanhorse’s Trail of Lightning (2018), in the context of their decolonial potential. The analysis of the selected literary texts pays special attention to the status of women and its revision, as well as to the re-narrativization of space in the face of the anthropogenic climate change, and their significance to Indigenous decolonial project. In order to facilitate the discussion of the Indigenous speculative novels, the article refers to recent theories in Native American studies concerning Indigenous futurism, Native dystopia, and definitions of decolonization.
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Lindo, John, Alessandro Achilli, Ugo A. Perego, David Archer, Cristina Valdiosera, Barbara Petzelt, Joycelynn Mitchell, et al. "Ancient individuals from the North American Northwest Coast reveal 10,000 years of regional genetic continuity." Proceedings of the National Academy of Sciences 114, no. 16 (April 4, 2017): 4093–98. http://dx.doi.org/10.1073/pnas.1620410114.
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Recent genomic studies of both ancient and modern indigenous people of the Americas have shed light on the demographic processes involved during the first peopling. The Pacific Northwest Coast proves an intriguing focus for these studies because of its association with coastal migration models and genetic ancestral patterns that are difficult to reconcile with modern DNA alone. Here, we report the low-coverage genome sequence of an ancient individual known as “Shuká Káa” (“Man Ahead of Us”) recovered from the On Your Knees Cave (OYKC) in southeastern Alaska (archaeological site 49-PET-408). The human remains date to ∼10,300 calendar (cal) y B.P. We also analyze low-coverage genomes of three more recent individuals from the nearby coast of British Columbia dating from ∼6,075 to 1,750 cal y B.P. From the resulting time series of genetic data, we show that the Pacific Northwest Coast exhibits genetic continuity for at least the past 10,300 cal y B.P. We also infer that population structure existed in the late Pleistocene of North America with Shuká Káa on a different ancestral line compared with other North American individuals from the late Pleistocene or early Holocene (i.e., Anzick-1 and Kennewick Man). Despite regional shifts in mtDNA haplogroups, we conclude from individuals sampled through time that people of the northern Northwest Coast belong to an early genetic lineage that may stem from a late Pleistocene coastal migration into the Americas.
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Akbar, Lamia, Aleksandra M. Zuk, and Leonard J. S. Tsuji. "Health and Wellness Impacts of Traditional Physical Activity Experiences on Indigenous Youth: A Systematic Review." International Journal of Environmental Research and Public Health 17, no. 21 (November 9, 2020): 8275. http://dx.doi.org/10.3390/ijerph17218275.
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Traditional physical activities have numerous physiological and psychosocial benefits for Indigenous youth around the world. Little is known about the positive health and wellness impacts of traditional physical activity experiences on Indigenous youths. The aim of this systematic review is to explore the holistic health and wellness impacts of traditional physical activities on Indigenous youth from certain North American and Oceania geographic areas. A systematic search of four electronic databases (PubMed, ERIC, Scopus and Web of Science) was conducted to identify peer-reviewed publications of qualitative research exploring the diverse health experiences of traditional physical activities for Indigenous youth in Canada, the United States of America, New Zealand and Australia. A qualitative synthesis of studies between 2006 and 2018 were included, and findings were synthesized using an integrated Indigenous-ecological model, which broadly captures health and wellness impacts under intrapersonal, interpersonal, organizational, community and policy level outcomes using medicine wheel teachings. In total, nine studies were identified via this search. Overall, the literature described numerous emotional, mental and spiritual benefits of traditional physical activity, and youth experiences were affected by familial and communal relationships, and systemic factors. Among Indigenous youth, this research shows the importance of including traditional physical activity in future programs and partnerships with community expertise.
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Sittner, Kelley J. "Trajectories of Substance Use: Onset and Adverse Outcomes Among North American Indigenous Adolescents." Journal of Research on Adolescence 26, no. 4 (October 27, 2015): 830–44. http://dx.doi.org/10.1111/jora.12233.
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Sax, Richard. "Imagic Moments: Indigenous North American Film LeeSchweninger. Athens: University of Georgia Press, 2013." Journal of American Culture 37, no. 3 (September 2014): 363–64. http://dx.doi.org/10.1111/jacc.12250.
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Kropp, Bradley R., Dane R. Hansen, Paul G. Wolf, Karen M. Flint, and Sherman V. Thomson. "A Study on the Phylogeny of the Dyer's Woad Rust Fungus and Other Species of Puccinia from Crucifers." Phytopathology® 87, no. 5 (May 1997): 565–71. http://dx.doi.org/10.1094/phyto.1997.87.5.565.
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The identity of a Puccinia species occurring on the introduced weed dyer's woad (Isatis tinctoria) was studied using sequences from the internal transcribed spacer of the nuclear ribosomal DNA. The relationship of this fungus to other Puccinia species occurring on the family Brassicaceae in Europe and North America was examined, and we tested the hypothesis that P. thlaspeos and P. monoica are correlated species. The data suggest that the Puccinia species from dyer's woad is closely related to the North American species P. consimilis and may be derived from an indigenous strain of P. consimilis that switched hosts. Thus, the Puccinia species from dyer's woad is probably native to North America and is unlikely to cause disease epidemics on indigenous plants if used as a biological control agent against dyer's woad. P. thlaspeos appears to be polyphyletic and, therefore, P. thlaspeos and P. monoica do not appear to be correlated species. Additional DNA sequence data will be needed to clarify further the phylogeny of Puccinia species on the family Brassicaceae.
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Pascual, J. C., A. Malagón, D. Córcoles, J. M. Ginés, J. Soler, C. García-Ribera, V. Pérez, and A. Bulbena. "Immigrants and borderline personality disorder at a psychiatric emergency service." British Journal of Psychiatry 193, no. 6 (December 2008): 471–76. http://dx.doi.org/10.1192/bjp.bp.107.038208.
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BackgroundSeveral studies have suggested that immigrants have higher rates of psychiatric emergency service use and a higher risk of mental disorders such as schizophrenia than indigenous populations.AimsTo compare the likelihood that immigrants (immigrant group) v. indigenous population (indigenous group) will be diagnosed with borderline personality disorder in a psychiatric emergency service and to determine differences according to area of origin.MethodA total of 11 578 consecutive admissions over a 4-year period at a tertiary psychiatric emergency service were reviewed. The collected data included socio-demographic and clinical variables and the Severity of Psychiatric Illness rating score. Psychiatric diagnosis was limited to information available in the emergency room given that a structured interview is not usually feasible in this setting. The diagnosis of borderline personality disorder was based on DSM–IV criteria. Immigrants were divided into five groups according to region of origin: North Africa, sub-Saharan Africa, South America, Asia and Western countries.ResultsMultivariate statistical logistic regression analysis showed that all subgroups of immigrants had a lower likelihood of being diagnosed with borderline personality disorder than the indigenous population independently of age and gender. Furthermore, the rates of borderline personality disorder diagnosis were considerably lower in Asian and sub-Saharan subgroups than in South American, North African, Western or native subgroups.ConclusionsOur results showed that in the psychiatric emergency service borderline personality disorder was diagnosed less frequently in the immigrant group v. the indigenous group. Our results do not support the concept of migration as a risk factor for borderline personality disorder.
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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.
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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.
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Graber, Jennifer, and Pamela E. Klassen. "North America, Turtle Island, and the Study of Religion." Numen 67, no. 2-3 (April 20, 2020): 313–25. http://dx.doi.org/10.1163/15685276-12341581.
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Abstract This is the two authors’ response to the comments on their books, The Gods of Indian Country and The Story of Radio Mind, offered by Kathleen J. Martin, Sylvester A. Johnson, Tiffany Hale, and Greg Johnson. It addresses questions regarding the history of land in North America and Turtle Island, and reflects on the authors’ own ancestors’ histories, the use of a variety of sources to tell Indigenous and settler histories, and the politics and protocols of stories.
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Nxumalo, Fikile, and Stacia Cedillo. "Decolonizing place in early childhood studies: Thinking with Indigenous onto-epistemologies and Black feminist geographies." Global Studies of Childhood 7, no. 2 (June 2017): 99–112. http://dx.doi.org/10.1177/2043610617703831.
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This article aims to center Indigenous onto-epistemologies and Black feminist geographies in considerations of place, environment, and “nature” in early childhood studies. We consider how these perspectives might enact knowledge-making that politicizes, unsettles, and (re)stories place-based studies of childhood. In particular, we are interested in possibilities for unsettling the dominance of EuroWestern knowledges in both normative and critical encounters with nature/culture and human/non-human dualisms in environmental and place-based childhood studies, particularly in working from the premise that anthropogenic vulnerabilities, anti-Blackness, and settler colonialism are intimately entangled within North American contexts. While noting the tensions between posthuman geographies, Indigenous onto-epistemologies, and Black feminist geographies, we consider how together they might enrich critical place-attuned early childhood studies. Our intent is to contribute to ongoing dialogues on the urgency of anti-racist, decolonial, and non-anthropocentric approaches within current times of environmental precarity.
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Galloway, Kate. "The aurality of pipeline politics and listening for nacreous clouds: voicing Indigenous ecological knowledge in Tanya Tagaq's Animism and Retribution." Popular Music 39, no. 1 (February 2020): 121–44. http://dx.doi.org/10.1017/s026114301900059x.
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AbstractTanya Tagaq's work is political, often tackling themes of environmentalism and Indigenous rights. The Inuk throat singer uses live performance and audiovisual media to engage themes of climate change and give voice to environmental violence. Her work diversifies the discourse of environmentalism to include the voices and environmental trauma experienced by marginalised peoples, specifically North American Indigenous-centred sounds and perspectives. Songs such as ‘Fracking’ from Animism (2014) and ‘Nacreous’ from Retribution (2016) are simultaneously expressions of ecological protest and healing, as Tagaq listens with urgency and uses embodied musical practice to explore the aurality of pipeline politics and other forms of ecological imbalance and harm. I analyse how Tagaq's work, both her songs and their accompanying music videos and multimedia, gravitates towards the ecological, considering what healthy and unhealthy relationships between humans and the non-human world – plants, animals, water, natural resources – sound like.
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Clapham, Christopher. "Decolonising African Studies?" Journal of Modern African Studies 58, no. 1 (February 20, 2020): 137–53. http://dx.doi.org/10.1017/s0022278x19000612.
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AbstractInsistent calls to ‘decolonise’ African studies beg the question of what this quest actually involves. If it refers to an attempt to understand the continent's diverse and complex societies that builds on their indigenous structures and values, this was a task initiated during the decolonisation era of the 1950s and early 1960s. Led by historians and drawing heavily on insights from anthropology, it led to a revolution in the understanding of Africa, which nonetheless failed to maintain its impetus as a result of the political authoritarianism and economic decay of the post-independence period, which had a particularly damaging impact on Africa's universities. Of late, however, the phrase has come to refer to developments notably in North America and Europe, which in subordinating the study of Africa to agendas in the global North may appropriately be described not as decolonisation but as recolonisation. A genuine decolonisation of knowledge production for Africa must rest on a return to its roots within the continent itself.
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Mohammed, Patricia. "Towards Indigenous Feminist Theorizing in the Caribbean." Feminist Review 59, no. 1 (June 1998): 6–33. http://dx.doi.org/10.1080/014177898339433.
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This attempt to develop an indigenous reading of feminism as both activism and discourse in the Caribbean is informed by my own preoccupation with the limits of contemporary postmodern feminist theorizing in terms of its accessibility, as well as application to understanding the specificity of a region. I, for instance, cannot speak for or in the manner of a white middle-class academic in Britain, or a black North American feminist, as much as we share similarities which go beyond the society, and which are fuelled by our commitment to gender equality. At the same time, our conversations are intersecting as a greater clarity of thought emerges in relation and perhaps in reaction to the other. Ideas of difference and the epistemological standpoint of ‘Third World’ women have been dealt with admirably by many feminist writers such as Chandra Mohanty, Avtah Brah and Uma Narayan. In this article I draw on the ideas emerging in contemporary western feminist debates pertaining to sexual difference and equality and continue my search for a Caribbean feminist voice which defines feminism and feminist theory in the region, not as a linear narrative but one which has continually intersected with the politics of identity in the region.
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Weir, Allison. "Collective Love as Public Freedom: Dancing Resistance. Ehrenreich, Arendt, Kristeva, andIdle No More." Hypatia 32, no. 1 (2017): 19–34. http://dx.doi.org/10.1111/hypa.12307.
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In the Indigenous resistance movement that came to be known as “Idle No More,” round dances played a central role. From the beginning of the movement in western Canada in the winter of 2012–13, and as it spread across Turtle Island (North America) and throughout the world, round dances served to bring together Indigenous and non‐Indigenous activists with people in the streets. “At almost every event, we collectively embodied our diverse and ancient traditions in the round dance by taking the movement to the streets, malls and highways across Turtle Island” (The Kino‐nda‐niimi Collective 2014, 24). But why was the round dance important, and how does the dance work to support political resistance?
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Zwisler, Joshua. "Language and indigeneity." Apples - Journal of Applied Language Studies 11, no. 1 (April 1, 2017): 13–18. http://dx.doi.org/10.17011/apples/urn.201702061369.
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Work in indigenous language revitalization often justifies itself along using one of two arguments: the intrinsic good of diversity and the importance of language in constructing indigenous identity. This article examines the second argument, first analyzing modern trends in the conception of indigenous identity and its link to language, and then uses two recent studies in indigenous language loss from South America and North America to determine the role of indigenous language in the production of indigenous identity. The result is that indigenous language serves as a linguistic mechanism of othering – the creation of an out-group with language as the criterion of exclusivity, and as a means of transmitting a romanticized image of indigenous people through indexicalizing such into indigenous language use. However, this article points out that the debate is far from over and that further research is need in the field of indigeneity and language.
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Silliman, Stephen W. "Culture Contact or Colonialism? Challenges in the Archaeology of Native North America." American Antiquity 70, no. 1 (January 2005): 55–74. http://dx.doi.org/10.2307/40035268.
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What has frequently been termed “contact-period“ archaeology has assumed a prominent role in North American archaeology in the last two decades. This article examines the conceptual foundation of archaeological “culture contact” studies by sharpening the terminological and interpretive distinction between “contact” and “colonialism.” The conflation of these two terms, and thereby realms of historical experience, has proven detrimental to archaeologists’ attempts to understand indigenous and colonial histories. In light of this predicament, the article tackles three problems with treating colonialism as culture contact: (1) emphasizing short-term encounters rather than long-term entanglements, which ignores the process and heterogeneous forms of colonialism and the multifaceted ways that indigenous people experienced them; (2) down-playing the severity of interaction and the radically different levels of political power, which does little to reveal how Native people negotiated complex social terrain but does much to distance “contact” studies from what should be a related research focus in the archaeology of African enslavement and diaspora; and (3) privileging predefined cultural traits over creative or creolized cultural products, which loses sight of the ways that social agents lived their daily lives and that material culture can reveal, as much as hide, the subtleties of cultural change and continuity.
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Saunders, David. "“State of Intoxication:” Governing Alcohol and Disease in the Forests of British North Borneo." eTropic: electronic journal of studies in the Tropics 20, no. 1 (April 19, 2021): 202–25. http://dx.doi.org/10.25120/etropic.20.1.2021.3779.
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This article focuses on issues of alcohol consumption, disease and public health in British North Borneo in the 1920s and 1930s, a colonial territory along the periphery of empire. Drawing upon a range of sources – from reportage and memoranda, to local folk tales and oral tradition – it examines how the North Borneo Chartered Company administration responded to spiralling population decline and ill health amongst indigenous Murut communities. Amidst widespread economic stagnation, the company shunned vital public health infrastructure and medical aid, opting instead to govern behaviour and condemn alcohol consumption. This article shows how the company perpetuated racist assumptions concerning ostensible alcohol addiction amongst indigenous communities. It further suggests that the effects of Northern European and American temperance and prohibition movements impacted the Bornean tropics. While scholarly attention has been paid to issues of alcohol, disease and empire in the tropics, historiography has overlooked the role of lax colonial governance in semi-autonomous, atypical colonial spaces such as British North Borneo. This article ultimately serves as a vital corrective by showing how the legacies of commercial-colonial governance remain perceptible in Sabah today, a region still facing major socio-economic and public health pressures amidst the ongoing COVID-19 pandemic.
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Simpson, Audra. "The Sovereignty of Critique." South Atlantic Quarterly 119, no. 4 (October 1, 2020): 685–99. http://dx.doi.org/10.1215/00382876-8663591.
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This article offers a brief history of “sovereignty,” unmooring it from Western governance and the right to kill, in order to trace the life of the term within the field of Native (Indigenous) politics and Studies. Within this field, the practice of “critique” is central, examining conditions of dispossession and exploitation within other disciplines that refuse or devalue knowledge about Indigenous peoples. Historically, “critique” has been vital to Native and Indigenous Studies, which emerged from the liberatory and resistant politics of the late sixties and seventies across North America, as well as from decolonization movements and the specificities (and sovereignties) of Indian country. A developing field at that moment, Native and Indigenous Studies saw that the needs of Indigenous communities were tied directly to forms of resistance and redress but as well to the terrains of knowledge within contemporary academic institutions. As such, disciplinary formation and the critique, if not dismantling of dispossessing disciplines, became key sites for liberation, along with lands and waters.
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Tsatsaros, Julie, Jennifer Wellman, Iris Bohnet, Jon Brodie, and Peter Valentine. "Indigenous Water Governance in Australia: Comparisons with the United States and Canada." Water 10, no. 11 (November 13, 2018): 1639. http://dx.doi.org/10.3390/w10111639.
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Aboriginal participation in water resources decision making in Australia is similar when compared with Indigenous peoples’ experiences in other common law countries such as the United States and Canada; however, this process has taken different paths. This paper provides a review of the literature detailing current legislative policies and practices and offers case studies to highlight and contrast Indigenous peoples’ involvement in water resources planning and management in Australia and North America. Progress towards Aboriginal governance in water resources management in Australia has been slow and patchy. The U.S. and Canada have not developed consistent approaches in honoring water resources agreements or resolving Indigenous water rights issues either. Improving co-management opportunities may advance approaches to improve interjurisdictional watershed management and honor Indigenous participation. Lessons learned from this review and from case studies presented provide useful guidance for environmental managers aiming to develop collaborative approaches and co-management opportunities with Indigenous people for effective water resources management.
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van Asch, Barbara, Ai-bing Zhang, Mattias C. R. Oskarsson, Cornelya F. C. Klütsch, António Amorim, and Peter Savolainen. "Pre-Columbian origins of Native American dog breeds, with only limited replacement by European dogs, confirmed by mtDNA analysis." Proceedings of the Royal Society B: Biological Sciences 280, no. 1766 (September 7, 2013): 20131142. http://dx.doi.org/10.1098/rspb.2013.1142.
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Dogs were present in pre-Columbian America, presumably brought by early human migrants from Asia. Studies of free-ranging village/street dogs have indicated almost total replacement of these original dogs by European dogs, but the extent to which Arctic, North and South American breeds are descendants of the original population remains to be assessed. Using a comprehensive phylogeographic analysis, we traced the origin of the mitochondrial DNA lineages for Inuit, Eskimo and Greenland dogs, Alaskan Malamute, Chihuahua, xoloitzcuintli and perro sín pelo del Peru, by comparing to extensive samples of East Asian ( n = 984) and European dogs ( n = 639), and previously published pre-Columbian sequences. Evidence for a pre-Columbian origin was found for all these breeds, except Alaskan Malamute for which results were ambigous. No European influence was indicated for the Arctic breeds Inuit, Eskimo and Greenland dog, and North/South American breeds had at most 30% European female lineages, suggesting marginal replacement by European dogs. Genetic continuity through time was shown by the sharing of a unique haplotype between the Mexican breed Chihuahua and ancient Mexican samples. We also analysed free-ranging dogs, confirming limited pre-Columbian ancestry overall, but also identifying pockets of remaining populations with high proportion of indigenous ancestry, and we provide the first DNA-based evidence that the Carolina dog, a free-ranging population in the USA, may have an ancient Asian origin.
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Kelly, Len, Raymond S. W. Tsang, Alanna Morgan, Frances B. Jamieson, and Marina Ulanova. "Invasive disease caused by Haemophilus influenzae type a in Northern Ontario First Nations communities." Journal of Medical Microbiology 60, no. 3 (March 1, 2011): 384–90. http://dx.doi.org/10.1099/jmm.0.026914-0.
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Seven epidemiologically unrelated cases of invasive Haemophilus influenzae type a (Hia) disease were identified in First Nations communities of Northwestern Ontario, Canada, in 2004–2008. In all cases, Hia was isolated from blood. The clinical presentation in most of the cases was moderately severe and all patients responded to antibiotic therapy. Laboratory analysis of Hia isolates from Northwestern Ontario indicated striking similarities in their phenotypic and genotypic characteristics. The findings are discussed in the context of current epidemiology of invasive Hia disease. Our data along with some published studies by others suggest an increased susceptibility to this infection among North American indigenous populations.
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Johnson, Sylvester A. "Religion and Empire in Transnational Perspective: a Response to Pamela Klassen’s Story of Radio Mind and Jennifer Graber’s Gods of Indian Country." Numen 67, no. 2-3 (April 20, 2020): 298–302. http://dx.doi.org/10.1163/15685276-12341578.
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Abstract This article examines the parallels and contrasts between Pamela Klassen’s and Jennifer Graber’s recent studies of settler colonialism and Indigenous nations of North America. I identify major themes in their analysis and assess the import of their work for the greater understanding of religion, settler-states, and Indigeneity. I note especially the challenge they raise for scholars concerned with missionary friendship with Indians, as both authors complicate facile assumptions about this history.
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Fosbury, Timothy L. "Bermuda’s Persistent Futures." American Literary History 32, no. 1 (December 4, 2019): 1–21. http://dx.doi.org/10.1093/alh/ajz049.
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Abstract “Bermuda’s Persistent Futures” recovers Bermuda’s significance to the development of the settler colonial imaginations of early America. Following the 1609 wreck of the Sea Venture that began its settlement, English settlers insisted that Bermuda’s apparent lack of any previous Indigenous population, Spanish failures to account for its potential, and its proximity to England, North America, and the West Indies all made the 20-square-mile archipelago an anomalous and exceptional plantation in an emerging colonial system. Writers and officials seized upon Bermuda’s perceived uniqueness to position it as an isolated, vacant laboratory perfectly suited for uncovering what they believed had been waiting to be discovered—an America that was natural to England. Bermuda, in this sense, inspired a corpus of colonial fantasies about the hemisphere’s futures under a permanent English presence that was previously unimaginable to colonial writers. This essay focuses on Richard Norwood’s The Description of the Sommer Ilands, Once Called the Bermudas (1622–23) and J. Hector St. John de Crèvecoeur’s Lettres d’un cultivateur amèricain (1784) to reconstruct a Bermuda that persistently appeared to lead the way for the futures of American settlement.
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Nurkse, Kristiina, Jonne Kotta, Merli Rätsep, Ilmar Kotta, and Randel Kreitsberg. "Experimental evaluation of the effects of the novel predators, round goby and mud crab on benthic invertebrates in the Gulf of Riga, Baltic Sea." Journal of the Marine Biological Association of the United Kingdom 98, no. 1 (December 22, 2017): 25–31. http://dx.doi.org/10.1017/s0025315417001965.
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The number of non-indigenous aquatic species (NIS) has rapidly increased globally. The majority of published evidence on the effects of NIS on local communities is from single species studies in which the interactive effects of NIS are not considered. Here we present experimental evidence of separate and interactive effects of two widespread non-indigenous benthic predators, the round goby (Neogobius melanostomus) and the North American mud crab (Rhithropanopeus harrisii) on benthic invertebrate communities in a shallow coastal ecosystem of the Gulf of Riga, the Baltic Sea. The two species have recently colonized multiple sub-basins of the Baltic Sea and due to their rapid range expansion, increasing densities and local functional novelty, they are expected to have strong separate or interactive effects on native communities. Our laboratory experiment demonstrated that round goby and mud crab exerted a significant predation pressure on different benthic invertebrate species and the effects of the studied predators were largely independent. Predation was stronger at higher temperature compared with low temperature treatment. Among the studied invertebrate species gammarid amphipods were consumed the most. Interestingly, round goby did not prey on the mud crabs despite a large size difference of the studied predators.
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Hamacher, Duane W., John Barsa, Segar Passi, and Alo Tapim. "Indigenous use of stellar scintillation to predict weather and seasonal change." Proceedings of the Royal Society of Victoria 131, no. 1 (2019): 24. http://dx.doi.org/10.1071/rs19003.
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Indigenous peoples across the world observe the motions and positions of stars to develop seasonal calendars. Changing properties of stars, such as their brightness and colour, are also used for predicting weather. Combining archival studies with ethnographic fieldwork in Australia’s Torres Strait, we explore the various ways Indigenous peoples utilise stellar scintillation (twinkling) as an indicator for predicting weather and seasonal change, and examine the Indigenous and Western scientific underpinnings of this knowledge. By observing subtle changes in the ways the stars twinkle, Meriam people gauge changing trade winds, approaching wet weather and temperature changes. We then examine how the Northern Dene of Arctic North America utilise stellar scintillation to forecast weather.
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Hunter, Ernest. "Aboriginal Alcohol Use: A Review of Quantitative Studies." Journal of Drug Issues 22, no. 3 (July 1992): 713–31. http://dx.doi.org/10.1177/002204269202200317.
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In the first of two articles (see Brady in this issue) reviewing the field of Aboriginal alcohol use and misuse, the author describes tenacious stereotypes of Aboriginal drinking, and outlines problems that have until recently prevented the development of quantitative studies. The available research material indicates that while non-drinkers constitute a higher proportion of the surveyed populations, those Aborigines who are drinking are likely to be consuming alcohol at harmful levels. These findings, which are consistent with research on other indigenous groups in the Pacific and North America, are cause for concern, being associated with high levels of morbidity and mortality. The need for more systematic and reliable research, particularly longitudinal studies, is emphasised.
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Stobart, Henry. "Constructing community in the digital home studio: Carnival, creativity and indigenous music video production in the Bolivian Andes." Popular Music 30, no. 2 (May 2011): 209–26. http://dx.doi.org/10.1017/s0261143011000031.
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AbstractThis paper examines issues surrounding the production of a Carnival music video VCD in the home studio of the Bolivian indigenous(originario)musician and cultural activist Gregorio Mamani. On the one hand, continuities with rural productive practices suggest a model for the ‘home studio’ more resembling a ‘cottage industry’ than the kind of ‘isolated’ activity separate from family life that Paul Théberge has described for the case of North America (1997). On the other hand, the urban isolation, entrepreneurial motivations, and concern with promoting the individual that characterise Gregorio Mamani's home studio suggest the very antithesis of indigenous community values. Notwithstanding difficult relations with his community of origin and his use of technological artifice to construct (or even ‘fake’) an audiovisual impression of thecommunitasof Carnival, Mamani presents this work as a means to ‘strengthen culture’. Despite these contradictions, this low budget production – targeted at rural peasants and urban migrants – is shown to engage deeply with indigenous concepts of creativity and oral tradition, as well as potentially contributing to the construction of broader circuits of culture and ‘imagined communities’. Mamani's individualistic, yet influential, approach and his insistence that only one or two individuals are the composers in an indigenous community, challenges us to question the relationship between creativity and community.
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Lightfoot, Kent G., Lee M. Panich, Tsim D. Schneider, Sara L. Gonzalez, Matthew A. Russell, Darren Modzelewski, Theresa Molino, and Elliot H. Blair. "The Study of Indigenous Political Economies and Colonialism in Native California: Implications for Contemporary Tribal Groups and Federal Recognition." American Antiquity 78, no. 1 (January 2013): 89–104. http://dx.doi.org/10.7183/0002-7316.78.1.89.
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AbstractThis article advocates for a comparative approach to archaeological studies of colonialism that considers how Native American societies with divergent political economies may have influenced various kinds of processes and outcomes in their encounters with European colonists. Three dimensions of indigenous political economies (polity size, polity structure, and landscape management practices) are identified as critical variables in colonial research. The importance of considering these dimensions is exemplified in a case study from California, which shows how small-sized polities, weak to moderate political hierarchies, and regionally oriented pyrodiversity economies played significant roles in the kinds of colonial relationships that unfolded. The case study illustrates how the colonial experiences of Native Californians differed from those of other tribal groups that confronted similar kinds of colonial programs involving Franciscan missionaries elsewhere in North America. The article stresses that the archaeology of colonialism is not simply an arcane academic exercise but, rather, has real-life relevancy for people who remain haunted by the legacies of colonialism, such as those petitioning for federal recognition in California.
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Webber, Jeffery R. "Idle No More." Historical Materialism 24, no. 3 (September 27, 2016): 3–29. http://dx.doi.org/10.1163/1569206x-12341481.
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This article introduces the symposium on Glen Coulthard’sRed Skin, White Masks. It begins by situating the book’s publication in the wake of the extensive mobilisations of the Idle No More movement in Canada in 2012–13. Coulthard’s strategic hypotheses on the horizons of Indigenous liberation in the book are intimately linked to his participation in these recent struggles. The article then locatesRed Skin, White Maskswithin a wider renaissance of Indigenous Studies in the North American context in recent years, highlighting Coulthard’s unique and sympathetic extension of Marx’s critique of capitalism, particularly through his use of the concept of ‘primitive accumulation’. Next, the article outlines the long arc of the argument inRed Skin, White Masksand the organisation of the book’s constituent parts, providing a backdrop to the critical engagements that follow from Peter Kulchyski, Geoff Mann, George Ciccariello-Maher, and Roxanne Dunbar-Oritz. The article closes with reflections on Coulthard’s engagement with Fanon, who, besides Marx, is the most important polestar inRed Skin, White Masks.
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Pun, Min. "Global and Local Perspectives on the Preservation of Linguistic Diversity: A Nepali Experience." JODEM: Journal of Language and Literature 11, no. 1 (December 31, 2020): 82–94. http://dx.doi.org/10.3126/jodem.v11i1.34810.
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This paper deals with the past studies about preserving and promoting linguistic diversity with special reference to indigenous languages of the world in general and of Nepal in particular. It is broadly divided into two major categories viz. global perspectives on linguistic diversity issues and local perspectives on linguistic diversity issues. The global perspectives section is related to conceptualizing the global trends of preserving and promoting linguistic diversity in different regions of the globe. For instance, past studies conducted on indigenous languages of Europe, South Asia (including Sri Lanka, Pakistan and India), Latin America, North America, Africa, and Malaysia were reviewed to identify the research gap for this study. The local perspectives section is related to conceptualizing the Nepali trends of preserving and promoting linguistic diversity in Nepal. Similarly, empirical studies were reviewed into four aspects such as a) linguistic diversity and multilingualism, b) endangerment of indigenous languages, c) bilingual and multilingual education, and d) mother tongue literacy. Based on these observations, this paper has been developed to identify the global and local perspectives on the preservation of linguistic diversity, using a Nepali experience.
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Siddiqui, Mohammad A. "The Muslims of America Conference." American Journal of Islam and Society 5, no. 2 (December 1, 1988): 319–25. http://dx.doi.org/10.35632/ajis.v5i2.2730.
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Organized By:The Arabic Club, the Department of History and The Near Eastern Studies Program, Universityof Massachusetts at AmherstIn the heart of seminaries and orientalist America, a conference on “TheMuslims of America” was held on April 15 and 16, 1988 at the Universityof Massachusetts at Amherst. The purpose of the conference, according toits director, Professor Yvonne Yazbeck Haddad, “was to expand the scopeof scholarly investigation about the Muslim community in the United States.”The conference focused “on the manner in which Muslims in America adapttheir institutions as they become increasingly an indigenous part of America.”Twenty-seven speakers, including sixteen Muslim scholars, addressed a varietyof topics dealing with the development and experience of the American Muslimcommunity. Among the more than 150 participants were representatives fromthe International Institute of Islamic Thought, the Islamic Society of NorthAmerica, the Muslim World League, the American Islamic College, theAssociation of Muslim Social Scientists, and various academic institutionsand local Muslim communities from the United States and Canada.The conference started on Friday, April 15, with a welcome speech byMurray Schwartz, Dean, Humanities and Fine Arts, University ofMassachusetts at Amherst. Chaired by Roland Sarti, Chairman, Departmentof History at the University of Massachusetts, the first session focused onthe demographics of the Muslims of America. Carol L. Stone of IndianaUniversity presented her paper on the Census of Muslims Living in America.Carol presented statistics of various Muslim communities and explained thedifficulties in collecting such data. She estimated the number of Muslimsin America to be 4.7 million in 1986, a 24 percent increase over the 1980estimates and projected that by the year 2000 this figure is likely to be doubled.Qutbi Ahmed of McGill University and former President of the Islamic Societyof North America, discussed the nature, role and scope of various organizationsin his paper on Islamic Organizations in North America. Abdul Aziz Sachedinaof the University of Virginia presented his paper on A Minority Within aMinority: The Case Study of the Shi'a in North America. He focussed onthe migration of the various Shi’i groups and their adjustment in the Americanenvironment. Sulayman Nyang of Howard University was the last speakerof the first session. The title of his paper was Conversion and Diversion ...
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Donahue, Timothy. "Styles of Sovereignty: Parataxis, Settler–Indigenous Difference, and the Transnationalisms of the Great Basin." American Literary History 32, no. 1 (November 15, 2019): 22–45. http://dx.doi.org/10.1093/alh/ajz047.
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Abstract This essay shows how literary parataxis serves as an engine of transnational thought in the nineteenth-century North American West. I focus, in particular, on how Mark Twain’s Roughing It (1872) and Sarah Winnemucca’s Life Among the Piutes (1883) employ paratactic forms to present the Great Basin as a space where no single nation rules as sovereign. Amidst US settler colonialism, I argue, such paratactic aesthetics prove politically double-edged. While parataxis’ tendency to destabilize hierarchies allows the form to undermine US claims to sovereignty, the same deconstructive proclivity can occlude Indigenous political distinction and historical priority. Twain and Winnemucca respond to this aesthetic scenario differently, and their writing, consequently, presents competing conceptions of transnationalism. Twain’s unchecked embrace of paratactic forms yields a transnational vision whose emphasis on social movement and mixture proves antithetical to Indigenous sovereignty. Winnemucca, by contrast, employs a modulated parataxis in order to locate the transnational in collisions of countervailing polities and thereby better represents the political standing and agency of the Paiute people. Winnemucca’s accounts of her work as a translator, I further argue, suggest that amidst such collisions, political sovereignty takes a distinctive shape, as a relational and comparative project.
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Horn, Karen. "The Scottish Catholic Mission Stations in Bauchi Province, Nigeria: 1957-1970." Journal of Religion in Africa 40, no. 2 (2010): 149–62. http://dx.doi.org/10.1163/157006610x499877.
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AbstractIn 1963 the Archbishop of St Andrews and Edinburgh, Gordon Joseph Gray, asked for volunteers to staff a mission station in the Bauchi province in the north of Nigeria. By the end of 1969 the Bauchi experiment was deemed a success; however, the process of establishing the mission was littered with complications. Not only had this station been abandoned by the Society of African Missions since 1957, it was also firmly located in an Islam-dominated area where Catholic priests had to compete not only with Muslims but also with American Protestant missionaries and indigenous religions. To make matters worse, the years between 1963 and 1970 included two coups and a civil war during which religion became the focus of much of the violence. This article looks at the correspondence between Archbishop Gray and the volunteers in Bauchi in order to provide insight into how the missionaries experienced their task of establishing a Scottish Catholic presence an area others considered too hostile.
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Wadsworth, William T. D., Kisha Supernant, and Ave Dersch. "Integrating Remote Sensing and Indigenous Archaeology to Locate Unmarked Graves." Advances in Archaeological Practice 9, no. 3 (May 25, 2021): 202–14. http://dx.doi.org/10.1017/aap.2021.9.
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AbstractArchaeologists have long been called on to use geophysical techniques to locate unmarked graves in both archaeological and forensic contexts. Although these techniques—primarily ground-penetrating radar (GPR)—have demonstrated efficacy in this application, there are fewer examples of studies driven by Indigenous community needs. In North America, the location of ancestors and burial grounds is a priority for most Indigenous communities. We argue that when these Indigenous voices are equitably included in research design, the practice of remote sensing changes and more meaningful collaborations ensue. Drawing on Indigenous archaeology and heart-centered practices, we argue that remote-sensing survey methodologies, and the subsequent narratives produced, need to change. These approaches change both researchers’ and Indigenous communities’ relationships to the work and allow for the inclusion of Indigenous Knowledge (IK) in interpretation. In this article, we discuss this underexplored research trajectory, explain how it relates to modern GPR surveys for unmarked graves, and present the results from a survey conducted at the request of the Chipewyan Prairie First Nation. Although local in nature, we discuss potential benefits and challenges of Indigenous remote sensing collaborations, and we engage larger conversations happening in Indigenous communities around the ways these methods can contribute to reconciliation and decolonization.
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Kitts, DD, and C. Hu. "Efficacy and safety of ginseng." Public Health Nutrition 3, no. 4a (December 2000): 473–85. http://dx.doi.org/10.1017/s1368980000000550.
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AbstractGinseng (Panax ginseng, C.A. Meyer) has been a popular herbal remedy used in eastern Asian cultures for thousands of years. In North America, the ginseng species indigenous to both Canada and the United States (Panax quinquefolium) represents an important industry for both domestic and export markets. There are numerous theories and claims describing the efficacy of ginseng, which can combat stress, enhance both the central and immune systems and contribute towards maintaining optimal oxidative status against certain chronic disease states and aging. Risk issues concerning the safety of ginseng at recommended dosages are less prominent and scientifically based. While some epidemiological or clinical studies have reported indications of efficacy for specific health benefits or potential toxicity, there are an equal number of studies that provide contradictory evidence. This situation has led to questionable conclusions concerning specific health benefits or risks associated with ginseng. Recent advances in the development of standardized extracts for both Panax ginseng (G-115) and Panax quinquefolius (CNT-2000) have and will continue to assist in the assessment of efficacy and safety standards for ginseng products. This paper reviews the scientific literature and evidence for ginseng efficacy and safety derived mostly from in vitro and animal studies and places emphasis on the need for more randomized, double-blinded, placebo clinical studies that can provide unequivocal conclusions. An example of the efficacy and safety of ginseng is provided with the description of biological activity of a North American ginseng extract (NAGE), which includes illustrating mechanisms for antioxidant activity without prooxidant properties.
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Armenta, Brian E., Kelley J. Sittner Hartshorn, Les B. Whitbeck, Devan M. Crawford, and Dan R. Hoyt. "A longitudinal examination of the measurement properties and predictive utility of the Center for Epidemiologic Studies Depression Scale among North American Indigenous adolescents." Psychological Assessment 26, no. 4 (2014): 1347–55. http://dx.doi.org/10.1037/a0037608.
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M. Underberg-Goode, Natalie. "Cultural heritage tourism on Peru's north coast." Worldwide Hospitality and Tourism Themes 6, no. 3 (June 3, 2014): 200–214. http://dx.doi.org/10.1108/whatt-03-2014-0013.
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Purpose – This paper aims to focus on the impact of cultural heritage tourism in North Coast Peru on local communities and artists, in particular, on efforts to use the burgeoning interest in pre-Inca cultures to involve local communities in the development of tourism. A number of studies have explored the connection between archaeology, cultural heritage, and tourist development in Peru and Latin America. While North Coast Peru is an area rich in pre-Inca cultural heritage, many residents near the impressive archaeological sites are in need of an improved quality of life and more economic development opportunities. Design/methodology/approach – This paper draws on ethnographic fieldwork, including interviews with site directors, local development personnel, government officials, and artists as well as observations of relevant tourist-related sites and events, conducted by the author during 2011-2012 in the North Coast cities of Trujillo and Chiclayo. Findings – The so-called “new archaeology” plays an important role in the region by using archaeology, in a sense, as a pretext for community development, while exploiting the historical ties between ancient and modern cultures in the area has provided economic development opportunities for local residents. Projects such as those developed in Chotuna, the Pomac Zone, and Túcume provide opportunities for community participation and development at multiple levels. Further, the historical ties posited between ancient and modern local communities in the area have led to successful projects that recuperate artisan techniques and indigenous crops. Originality/value – As the North Coast undergoes a larger process of re-imagining its historical past and cultural heritage, a focus is needed on efforts to involve local communities in the development of tourism in ways that empower local people and have the potential to lift them out of poverty. In part, then, this project is intended to connect the growing concern for a more nuanced understanding of the non-Quechua [Inca] indigenous cultural heritage of Peru with cultural heritage preservation and tourism studies.
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Hill, Richard W., and Daniel Coleman. "The Two Row Wampum-Covenant Chain Tradition as a Guide for Indigenous-University Research Partnerships." Cultural Studies ↔ Critical Methodologies 19, no. 5 (November 26, 2018): 339–59. http://dx.doi.org/10.1177/1532708618809138.
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This co-authored article examines the oldest known treaty between incoming Europeans and Indigenous North Americans to derive five basic principles to guide healthy, productive relationships between Indigenous community-based researchers and university-based ones. Rick Hill, Tuscarora artist and knowledge keeper from the Six Nations of the Grand River, publishes for the first time here the most complete oral history that exists today of that ancient treaty, from the early seventeenth century, known as the Two Row Wampum or the Covenant Chain agreement. Interspersed with Dr. Hill’s reflections, Daniel Coleman, a settler professor of English and Cultural Studies at McMaster University, outlines five principles for research partnerships derived from the discussions of the Two Row Research Partnership seminars that Hill and Coleman have been hosting at Deyohahá:ge: Indigenous Knowledge Centre for the past four years. Formed between the Hodinöhsö:ni’ confederacy and Dutch merchants arriving near Albany, New York in 1609, the Two Row Wampum-Covenant Chain treaty set the precedent for nation-to-nation treaties between European colonial powers and Indigenous peoples with two parallel rows representing the Hodinöhsö:ni’ canoe and the Dutch ship sailing down the shared river. Each party agreed to keep their beliefs and laws in their separate vessels, and on this basis of interdependent autonomy, they established a long-lasting friendship. This article suggests that by renewing our understanding of the Two Row Wampum-Covenant Chain treaty, Indigenous and non-Indigenous researchers alike can rebuild relationships of trust and cooperation that can decolonize Western presumptions and re-establish healthy and productive research partnerships.