Beliefs Of Indigenous People Research Articles

Reclaiming Tom Longboat: Indigenous Self-Determination in Canadian Sport

Janice Forsyth's Reclaiming Tom Longboat is an enlightening exploration of Canadian sport told through the lens of a national award, including a critical study of colonization through physical activity, all the while not discounting the self-determination of Indigenous peoples. As others have previously noted, Forsyth is a leader in the study of the Indigenous sport history of Canada, and this work should be the canon when discussing books on Indigenous athletics or any type of sport award.The book begins with a foreword by Willie Littlechild, a recipient of the Tom Longboat award in 1965, providing a meaningful context of what is to come in the comprehensive investigation undertaken by Forsyth. Investigation is the most appropriate term for this volume because of the great extent of research done. Forsyth not only presents the research she has done but uncovers new relationships between stakeholders, from the Canadian government to the Indigenous community.As expected, Forsyth begins with an introduction to Tom Longboat and his notable athletic success. In this introduction, she also briefly explains the establishment of the Tom Longboat awards, a recognition based on race. As she explains, “The awards were given only to athletes defined as ‘Indian’ by the federal government through the Indian Act, a powerful piece of legislation that regulates nearly every aspect of Indigenous life, from property ownership to child welfare” (9). This is just a brief taste of her analysis of the dynamics of race, gender, class, and nationhood, themes that underlie the entire book.After the introduction, Forsyth explains how Canadian authorities used sport to try to assimilate the Canadian Indigenous community before diving into chapters that cover important time periods in the Tom Longboat awards. The fifth and final chapter highlights the voices of seven Canadian athletes and Tom Longboat award recipients.Forsyth masters the ability to present the facts without inflicting blame in the chapters that cover the history and timeline of the award. At the same time, she implies the responsible forces that continually place Indigenous people in positions of despair and deficit. Self-determination is another major theme Forsyth weaves throughout that is often overlooked and misunderstood. She provides the example of paternalism by highlighting a letter by Arthur Laing, the minister in charge of Indian Affairs. Laing expressed his concern about the government relinquishing its control and responsibility of Indigenous people to the Canadian provinces, stating the progress of Indigenous people “must be the development by themselves of a desire for the goals which we think they should want” (86).This book is about much more than an award; it is about education, control, power, and politics. Forsyth is a master at highlighting the hypocrisy and idiosyncrasies within the different players—for instance, reminding the reader that the idea for an individual award is automatically misaligned with the beliefs of Indigenous people, where community is valued above the individual. It is that sense of community that has allowed so many Indigenous people to find their individual success.If there is any critique of the volume, it is that the fifth chapter, which centers on the athlete's voice, is not longer. By highlighting the award winners, not the dominant narrative, the meaning of the awards is completely transformed. While it may be expected to hear about barriers to elite athletics for Indigenous people, it is not as common to understand the intersectional dynamics that impacted so much of these athletes’ lives. Forsyth highlights the deeper meaning of race by award recipients, writing: “Each was well aware of the racial politics of skin color and how it created opportunities and tensions in their lives, privileging them in some situations while marginalizing and stigmatizing them in others” (160). Ultimately, by hearing from these athletes, we see the changing idea of sport success in their lives and the ongoing objectification and otherness they experience.Just as sport is a microcosm of society, sport awards reflect what society values. Forsyth shows that we must critically examine who administers, controls, and awards honorifics such as the Tom Longboat awards. By doing so, we can ensure these awards do more than check a box and actually promote sport for sustained success. As Willie Littlechild stated, “Sport has the power to change and save lives of Indigenous people” (x). Through this book, Forsyth expertly shows how systems of power must allow that power to be fully realized.

Principals as Protagonists: Practices Beneficent for Indigenous Education in Rural Schools

The participation and performance of Indigenous students in Australia's schools is below that of other students and is a matter of national concern. Evidence suggests that the impact on student learning of school principals' leadership is significant. What then, can school principals do to improve schooling outcomes for Indigenous students? Herein, we discuss research that investigated school principals' professional practices associated with their leadership of Indigenous education in rural, regional and remote (RRR) schools. Qqualitative research was undertaken using interpretive methodologies and document analysis techniques. Data collected in the period 2012-2014 through evaluations of Indigenous education in thirty one Australian primary, secondary and combined schools, from diverse RRR locations, was used for the research. Principals' professional practices described in the 'Australian Professional Standard for Principals' provided the overall framing for analysis of the data (AITSL, 2014). Principals' extant practices that shape the ecology of education for Indigenous students in rural schools were identified. Educational leadership that authentically values the culture, agency and beliefs of Indigenous people; that places Indigenous students' physical, mental, cultural and spiritual wellbeing at the centre of the schools' activities; that actively develops collaborative relationships and networks based on reciprocity, trust, cooperation and civility; that is guided and sustained by humanistic endeavour, makes a significant contribution towards the participation and achievements of Indigenous students. The article concludes with a framework for leadership of Indigenous education in RRR schools which locates the principal in the role of 'protagonist', building bridging social capital around the practices that contribute holistically to the education of Indigenous students.

Cultural Practices and Beliefs of Indigenous People in Dumingag, Zamboanga Del Sur

This study was conducted to determine the demographic characteristics, culture practices and beliefs of Subanen people in Dumingag, Zamboanga del Sur. Triangulation method was utilized using direct participatory observational approach, informal or indepth interview and a focus group discussion. The study found out that majority of the Subanens’ educational attainment are elementary level, and farming is their source of income. Most of their houses were made of light materials. Subanens had several instruments and dances which are played and performed during gatherings and special occasions. They ate vegetables, root crops, and aquatic foods to survive. They served/offered Pangasi (native wine) during ceremonial celebrations, gatherings and rituals. Their special skill was making of native products. The Gukom or Timuay was the highly respected leader of the tribal group and was empowered to lead ceremonies and mediate or settle tribal problems and disputes. The Shaman (Suruhano) was also respected because of his capability to cure illness. He could see and talk with the supernatural beings. Subanens manifested many differences in terms of rituals and ceremonial celebrations. They had unique beliefs that were originated from their ancestors and had been preserved for a long time. Keywords - Cultural practices and beliefs, indigenous people, Subanen, Dumingag, Zamboanga del Sur

Indigenous trauma: A New Zealand perspective

The study of indigenous health is an emerging specialty and differs from other health disciplines in that the traditions and beliefs of indigenous people must be considered in developing health policy. New Zealand Maori and Australian Aboriginal and Torres Straight Islanders face similar health issues but have followed a different historical path. New Zealand was settled by the Maori from Eastern Polynesia in approximately 1300AD. A structured and settled society had developed by the time of British colonization in the 1800s. Because of Maori's obvious sovereignty over New Zealand the British negotiated a treaty in 1840 (The Treaty of Waitangi) with Maori that gave provision for their rights as British and later New Zealand citizens. Maori health indices suffered after the start of colonization but slowly rebounded in the 1900s linked to a resurgence in Maori culture, sporting and combat achievements. A sustained period of protest in the years following World War II has resulted in the inclusion of the provisions of the Treaty of Waitangi in legislation. Historical grievances of Maori relating to land confiscations and injustice are being addressed with formal apology and compensation. This process has allowed Maori to create their own infrastructure, to begin to develop their own health-care initiatives and to advise health-care authorities and governments on interventions to reduce health disparities between Maori and non-Maori New Zealanders.