Orocowewin Notcimik Itatcihowin: The Atikamekw Nehirowisiw Code of Practice and the Issues Involved in Its Writing (original) (raw)
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The Spirit of the Language project looks to the Spirit of nêhiyawêwin (Cree language), sources of disconnection between nêhiyawak (Cree people) in Treaty 6 and the Spirit of nêhiyawêwin, and the process of reconnection to the Spirit of the language as voiced by nêhiyawak. The two researchers behind this project are nêhiyaw language-learners who identify as insider-outsiders in this work. The work is founded in Indigenous Research Methodologies, with a particular respect to ceremony, community protocol, consent, and community participation, respect and reciprocity. We identified the Spirit of the language as having three distinct strands: history, harms, and healing. The Spirit of Indigenous languages is dependent on its history of land, languages, and laws. We then identified the harms or catalysts of disconnect from the Spirit of the language as colonization, capitalism, and Christianity. The results of our community work have identified the methods for healing, or reconnecting to ...
Anthropologica
Treaties and land claims negotiations between state institutions and Indigenous Peoples are necessarily tied to issues of territorial entanglements, resistance and coexistence. Regularly, studies of these negotiation dynamics make explicit the articulation and differentiation of Indigenous “life projects,” referring to the embodiment of socio-cultural desires, visions, aspirations and purposes – vis-à-vis neoliberal development projects. This article focuses precisely on the dynamics of negotiation in which the Atikamekw Nehirowisiwok (north-central Quebec) and state institutions have been involved for the last 40 years under the Comprehensive Land Claims Policy. More specifically, it addresses different policy mechanisms such as the extinguishment policy, burden of proof, debt obligations and results-based approach that are part and parcel of the negotiation process. Without disregarding the unequal power relations, this article also presents the motivations and aspirations express...
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This paper explores the Indigenous Knowledge (IK) within Bidayuh folk narratives or dondan. It also discusses the importance of folk narratives, an intangible cultural heritage, with reference to the Bidayuh Bau-Jagoi community. Studies have looked into the preservation of tangible and intangible cultural heritage through the process of documenting and introducing them to younger generations through the state education system. However, documentation itself is not enough. Research needs to be done to discover and understand the IK embedded within these cultural heritages, particularly the intangible aspects. Cultural Linguistics (Sharifian, 2011) is the framework chosen for analysis. The findings of this study discuss two important types of IK which are significant to the Bidayuh Bau-Jagoi community, namely podi (paddy) planting and headhunting. These two types of IK are analysed within the context of the Gawai which is the cultural celebrations of the Bidayuh community
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Globally, there is growing recongition of the essential role indigneous people have in biocultural conservation. However, there are few cases of applied indigenous resource management today, especially from the indigenous standpoint. In this paper, we provide an example of the maintenance and adaptation of an indigenous resource management system in Hawai'i from the perspective of an instrumental ' ¯ Oiwi (Indigenous Hawaiian) social institution, Kamehameha Schools. Kamehameha Schools is not only the largest private landowner in Hawai'i, but is uniquely tied to a lineage of traditional ali'i (chiefs) resulting in present-day influence, decision-making authority, and wealth to fund a perpetual vision for its ancestral lands and communities. Notably, we share our journey from the perspective of indigenous resource managers, using the ' ¯ Oiwi methodology of mo'ok ¯ u'auhau (genealogy and continuity) to guide our (re)discovery of what it means to steward in an indigenous way. First, we ground ourselves in ' ¯ Oiwi worldviews, recognizing our genealogical and reciprocal connections to '¯ aina (land and sea). Then, we examine the functions of the traditional institution of the ali'i and the chiefly principle of '¯ aina kaumaha—a heavy obligation to steward the biocultural health of lands and seas in perpetuity. We detail how '¯ aina kaumaha has manifested and transferred over generations, from traditional ali'i to the royal Kamehameha line, to Kamehameha Schools as an ali'i institution. Finally, we discuss how we endeavor to meet inherited obligations through Kamehameha Schools' resource management approach today, which includes active stewardship of vast tracts of native ecosystems and Hawai'i's most important cultural sites, influencing biocultural well-being through representing ' ¯ Oiwi perspectives in diverse industries, and developing the next generation of ' ¯ Oiwi stewards. We provide a guide for indigenous organizations (re)defining their ancestral ways of stewardship, as well as for the many non-indigenous agencies with obligations to native lands and people today working to incorporate indigenous systems into their current management. Given that much of the world's lands are indigenous spaces, we argue that the restoration of effective biocultural resource management systems worldwide requires the maintenance, and in some cases reestablishment, of indigenous institutions at multiple levels.
Imagining Cultures of Cooperation - Proceedings of the III CUCS Congress, Turin 19-21 September 2013, JUNCO - Journal of Universities and international development Cooperation, n. 1, 2014
Cooperation to development in rural Africa is often a matter of handling with technologically archaic societies, where tradition has still a very high cultural value. In such societies things must be done, “as they have always been done”, because “the forefathers said it was like that”. Shifting from a traditional way of doing things to a more modern one is a delicate issue, touching the very core of a people’s identity. How to handle with this identity matter, bringing people to open themselves to the new perspectives of modernity without infringing upon their traditions, their values and their right to choose their own way of life? Only a true reciprocal knowledge can result in true reciprocal confidence and therefore no project of cooperation to development can be successful if it does not consider the context in which (Western) highly educated volunteers are called to operate. Human sciences like anthropology, history, archaeology and linguistics, with their multifaceted views of the context, represent a precious key for accessing an often remote world, and the only means to get in touch and at the same time obtaining and showing respect to the communities living in a territory which is going to be subject to a project of development. Only reciprocal confidence and a real tentative of empowerment of the local people, adapting new technologies and modern ways of doing things to traditional methods can bring indigenous people to feel part and actors of the project. As an object of discussion on the methodology of intervention proposed in the paper, the author presents a real case-study, which demonstrates the positive evolution of a sustainable agro-forestal project aimed at the implementation of beekeeping in the Okiek region of Mariashoni, Mau forests complex, Kenya, pursuant to the introduction of an ethnolinguistic study linked to the technical part of the project and aimed at facilitating the mutual comprehension of local Okiek and technicians in the domain of beekeeping. The study revealed itself not only functional to the correct execution of the project, but also fundamental to the constitution of a strengthened consciousness of the Okiek community as the bearer of a proper identity, stimulating the ideation, by the Okiek themselves, of further possibilities of cooperation on the field for the future.
"Land Talk" in Iiyiyiuyimuwin (Eastern James Bay Cree)
(Eastern James Bay Crees) talk about their local land environment. Through morpho-semantic and discourse analysis, it seeks to unearth how the geography is represented in the Iiyiyiu lexicon and discourse. Specific consideration is extended to how Iiyiyiuch primarily orient themselves in land navigation, and how linguistic spatial location description is used to situate reference points. The argument is made that Iiyiyiuyimuwin encodes for three linguistic frames of reference with strong preference for an "absolute" orientation system. Preliminary testing of Iiyiyiuyimuwin compatibility with Innu-aimun leads to evidence that the Iiyiyiu way of semantically organizing the geography is reflected in the morphology. The intention of this thesis is to contribute to the documentation and preservation of Iiyiyiuyimuwin, with the implication that current and future generations may continue to know how the language has inherently guided Iiyiyiuch in the Iiyiyiu way of life. iii ᓅᐦᑖᐐ ᑭᔮᐦ ᓂᑏᔨᔨᒥᒡᐦ ᓂᐱᒋᔅᑎᓂᒸᐎᒡ ᐅᔮ ᒥᓯᓂᐦᐄᑭᓂᔨᐤ iv Acknowledgements This thesis would not have been possible if it was not for the immense generosity and strong support I received throughout this research journey. To thank any one person or organization more than any other is just not doable since I believe that the nexus of people and organizations that have helped and encouraged me in my journey are all of such importance and of great influence. This thesis would not have been possible if it was not in part for the following: Thank you to the Cree School Board Post Secondary Student Services for their financial sponsorship, and academic and resource support throughout my academic endeavors over the years.