Representation Of Indigenous Peoples Research Articles

Walking on the Wild Side: Indigeneity, Passion, and Nation in Guillermo Saccomanno’s La lengua del malón

Although the historical novel produced in Argentina after the fall of the last dictatorship has been characterized by the principle of inclusion, the representation of Indigenous peoples in the re-imagining of national narratives has contributed, ironically, to their marginalization. This article focuses on the ways La lengua del malón (2003) by Guillermo Saccomanno engages critically with national narratives from a peripheral position in order to escape the genre’s colonial limitations and proposes narrative strategies that allow the author not only to recognize the country’s Indigenous heritage, but also to acknowledge the continuous presence of Indigeneity in contemporary Argentinean culture.

The position of the Lake Toba Authority Body is based on Presidential Regulation Number 49 of 2016 concerning the Lake Toba Tourism Area Management Authority Body

The Lake Toba Tourism Authority Management Body was formed through Presidential Regulation Number 49 of 2016. After the formation of the Lake Toba Tourism Authority Body, many pros and cons occurred, apart from the issue of overlapping authority between the central government and regional governments regarding management rights, representatives of indigenous peoples also claimed that the Authority Body only carries out unilateral development without involving local indigenous peoples, besides that the agrarian problem of customary land in the Lake Toba area is also a fundamental problem, land and land which initially had no legal certainty and had become the land of local indigenous peoples were suddenly empowered to used for the Lake Toba Tourism Authority Board using the legal basis for Presidential Regulation Number 49 of 2016 concerning the Lake Toba Tourism Area Management Authority Body. The research method used in this study uses a normative research approach, while from the nature of this research it is a descriptive research.

Миссионерская работа Ханты-Мансийской митрополии в поселениях Ханты-Мансийского автономного округа – Югры в 2016-2022 гг. (на примере Югорской епархии)

The study is devoted to determining the main areas of the missionary work of the Khanty-Mansi Metropolia in the settlements of the Khanty-Mansi Autonomous Okrug – Yugra in 2016-2022, using the example of the Beloyarsk and the Berezovsk deaneries of the Yugra diocese. The paper describes the functions, the results of educational and missionary activities of the Yugra diocese in urban and rural settlements of the district, including in national settlements where representatives of indigenous peoples (Khanty, Mansi) live. The main areas of the anti-sectarian activity of the Yugra diocese in the settlements of the Khanty-Mansi Autonomous Okrug – Yugra are revealed. The scientific novelty lies in the fact that, using the example of territorial church structural divisions and on the basis of documents introduced for the first time into scientific use, the modern experience of the missionary activity of the Khanty-Mansi Metropolia of the Russian Orthodox Church in the territory classified as the regions of the Far North is characterized. The study has shown that in modern conditions, when it comes to the forms and methods of missionary work, their targeted orientation – internal and external missions – is clearly distinguished. It is noted that in regional church divisions, especially in territories remote from direct transport links with difficult natural and climatic conditions, where the deaneries of the Khanty-Mansi Metropolia perform missionary work, the “mission of presence” is relevant and in demand.

CULTURAL MEANINGS OF FORWARD AND REVERSE PERSPECTIVES IN FINE ART

The relevancy of addressing the problem of forward and reverse perspective in the depiction of space on the plane when teaching drawing to children and students is due to the dominance of geometric stereotypes in their pictures, reflecting the photographic character of the surrounding video environment.
 The aim of the study: in the conditions of increasing trends of standardization and unification of the global society – to substantiate the cultural meanings of including the forward and reverse perspectives in the content of teaching drawing – to master the cultural heritage of Old Russian art, to study and preserve the diversity of visual techniques of small ethnic groups of the country, to develop the creative potential of self-expression in drawing “as I see it”.
 The methods of analysis, generalization, comparison, contrast, as well as cultural, ecological and complex approaches were used.
 The result of the study was the revealed contradiction between the fact of dominance of reverse perspective in the perception of children of different nationalities and representatives of indigenous peoples who have not been exposed to civilization, on the one hand, and the teaching in modern schools of direct linear perspective in drawing as the only “correct”, the formation of stereotypes of geometric representation of the surrounding world in students.
 The conclusion is made about the importance of nature- and culture-oriented orientation of teaching drawing to give it individuality, interest in the cultural heritage of the country and the desire to develop modern domestic fine arts. Area of application of the results: pedagogical process of teaching drawing at school and university.

Creating Spaces for Decolonization and Indigenization Among Mental Health Professionals in Higher Education

ABSTRACTAs Indigenous mental health professionals, we need to articulate and differentiate between uncolonizing spaces, and moving toward decolonization and indigenization in the training of mental health professionals. While these terms are frequently used, the processes involved remain to be clearly articulated. Too often practices that are intended to be decolonizing center the settler-colonizer narrative. Representation of Indigenous peoples as active agents in their own healing matters and their knowledge systems must be included in mental health training. Three necessary elements are required to create these spaces: a) centering Indigenous epistemologies in theory, practice, and research; b) co-constructing learning spaces where Indigenous peoples’ lived experiences are heard, validated, and honored and conducted with cultural humility; and c) practicing ceremonies/rituals to create healing and connectedness within these sacred spaces. Finally, we provide a case study of the creation of a Hui (group in Hawaiian) among Indigenous practitioners, scholars, and students demonstrating transformation of pedagogy and praxis for mental health professionals in training (Barnhardt, 1992; Fellner, 2018a; hook, 2013).

Writing a constitution without parties? The programmatic weakness of party-voter linkages in the Chilean political change

In 2020 Chile began a constitution-making process that will culminate in writing a new constitution through a 155-member constitutional convention. The Chilean party system is often described as one of the most institutionalised in Latin America, so the election results of the convention’s members were even more surprising. Of the 155 people elected, only 50 (32.2%) are party members, 41 (26.4%) are independents adopted as candidates by a party, 48 (30.9%) are independents outside a party, and 17 (10.9%) are representatives of indigenous peoples, all of them independents. Compared to proximate legislative elections, the number of independent candidates (ICs) and winners was substantially higher. We suggest that this increase was not only due to a political climate of growing distrust of parties but also to an electoral law that allowed ICs to form electoral apparentments with one another, thus combining their votes and increasing their chances of success, especially in low-income municipalities of the capital.

Katutubong vlog: Isang pagsusuri sa oryentalismo sa mga vlog tungkol sa iba’t bang Indigenous Cultural Communities/Indigenous People (ICCs/IPs) sa Pilipinas

YouTube brings the opportunity for people even to the members of Indigenous Cultural Communities/Indigenous People (ICCs/IPs) to upload, publish, and watch videos that do not require higher technical skills. Using Edward Said’s concept of Orientalism this paper evaluates several vlogs that deal with the life, culture, and tradition of the Indigenous Peoples in the Philippines. This study examined twenty videos of Filipino vloggers from an etic and emic perspective. The analysis is divided into three substantial parts: (1) orientalism in etic perspective; (2) orientalism in emic perspective; and (3) critical comparison of orientalism in etic and emic perspective. The paper looked into the characteristics of latent and manifest orientalism. In YouTube, vlogging gave IPs new ways to practice self-representation and counter-orientalism. This research intends to contribute to a better understanding of digital ethnography and indigenous studies in the Philippines by providing new and in-depth information about the representation of Indigenous Peoples in YouTube.

Socio-psychological adaptation of students from indigenous minorities of the North, Siberia and the Far East to college in a new sociocultural environment: A theoretical model

Introduction. The study examines the psychological, academic, social and cultural adaptation of indigenous students to a vocational school environment with a focus on representatives of indigenous peoples from the North, Siberia and the Far East. The purpose of the research is to model the processes of students’ socio-psychological adaptation to vocational college in a new socio-cultural environment. Materials and Methods. The systematic scholarly literature review was conducted in 2022 using the following search engines and electronic bibliographic databases: Google Scholar, Scopus, RSCI, and ERIC. The analysis included Russian and English language articles published between 2000 and 2022 reporting the results of the original empirical research on the problem of student adjustment to college in a changing socio-cultural environment. Of the 975 articles selected for systematic analysis, 68 sources met the search criteria. Results. A systematic literature review enabled us to identify two groups of social psychological resources for student adaptation to college in the new sociocultural environment: individual resources (individual psychological and academic) and environmental resources (including educational environment within the college and system of interpersonal relations). Based on the results of the systematic review, a theoretical model of the socio-psychological adjustment of the students (representatives of indigenous minorities of the North, Siberia and the Far East) to the vocational education institution in the new socio-cultural environment, which describes the procedural and structural elements of the adjustment process, as well as the interplay of personal, meso- and macro-environmental adaptation resources is proposed. Conclusions. The theoretical adaptation model of Students from Indigenous Minorities of the North, Siberia students, created on the basis of a systematic analysis of the literature, makes it possible to develop on its basis the technology for assessing the adaptation resources of the students of the CIS and DV and the measures of psychological, educational and social support for students belonging to the risk group, to the development of programs to prevent academic mismatch and student dropout. The prospects of the study include empirical verification of the proposed model.

ПОШУКИ ВЛАСНОЇ ІДЕНТИЧНОСТІ ЯК ПОСТМОДЕРНА ГРА У ТВОРЧОСТІ ШЕРМАНА АЛЕКСІ

The article is devoted to the analysis of the texts by Sherman Alexie, a writer of indigenous origin, who is known as an author who seeks to rewrite the history of the American continent with the help of irony. The purpose of the article is to determine the peculiarities of the interpretation of Native American humour since this phenomenon has played an important role in the survival of the Indigenous nations of North America. The task of the research is to find out the basis of ironic humour in the collections “The Toughest Indian in the World”, “The Lone Ranger”, and “Tonto Fistfighting in Heaven.” The research was conducted using historical-cultural, receptive-interpretive and structural methodological approaches. Humour and irony are presented even in the most tragic stories of Sherman Alexie. Thus he was destroying the stereotype of a red-skinned person with an impenetrable face. The writer repeatedly ridiculed various features of white culture. He seeks to seduce the reader with a historical game to get him/her confused in the labyrinth of historical events. Explaining the time chosen to describe the events, Sherman Alexie resorts to playing with many significant events of the 20th century. Although, they are only an allusion to the events of the Indigenous history of the creation of Indian reservation times. The dilemma faced by Alexie’s reader is an attempt to understand what exactly the author is trying to convey to him. Alexie is prone to self-reflection, so he is well aware of the reader’s problems in distinguishing between facts and fiction in his works. The writer densely decorates the texts with various allusions, which are difficult to recognize at first times. The most shocking is his attempt to argue his ideas, which are provocative and frank. He frequently uses semantic speculations around the idea of “Indianness” in the modern world. With his works, the writer challenges the restrictions imposed by the Western paradigm on representatives of indigenous peoples through specific methodologies inherent in the Western European worldview, which is actively imposed by the value system of mainstream society. Conclusion. The system of imposed rules in Alexie’s texts creates a specific game space, and models reality, supplementing it with tense emotional components. In the process of the postmodern game, a “different view” emerges, which deprives the aura of sacredness in the customary ideology for the mainstream consciousness, paradoxically reproducing cultural stereotypes with their “game” reinterpretation. His play is a sphere of emotional communication between the writer and readers. Thanks to emotional symbols that refer to the historical realities of the past and partly to the presence of Native Americans the author conveys the feeling of humiliation and restlessness. Thereby striving to free the consciousness of the average American from the stereotypes of oppression in understanding Indigenous history and culture. Alexie’s pastiche is devoid of positive content and aims to re-read the history of the United States as an unpredictable narrative, which explains the writer’s desire to reinterpret the events of the 20th century as an image of late capitalism. The postcolonial discourse of Sherman Alexie’s works stimulates a wave of resistance among indigenous readers not so much because of a new attempt to create a literary image of a culture that was once part of their colonial periphery. The writer’s protests attempt to introduce the idea that colonialism is over.

Addressing the Alien in the Room: Why Public Perception is Imperative to the Field of Archaeology

Pseudoscience in archaeology, or pseudoarchaeology, are ideas formed by distrust, with minimal observable evidence that explain the human past. In a world of widespread, accessible misinformation, researchers often dismiss the ideas presented within pseudoscientific theory as laughable or irrelevant. On the contrary, many of these thoughts are supported by and for colonialist or racist agendas. With popular media throughout North America now supporting pseudoarchaeology, misinformation is beginning to take a hold on public perception of the field of archaeology. To explore this influence further, this paper summarizes the origins and thoughts presented within popular pseudoarchaeology, current public understanding of archaeology, and why this matters to archaeologists. This paper primarily considers how archaeology is portrayed in Canada and the United States, although I use additional international examples to underscore the importance of global public engagement and media influences within the field of archaeology. Stressing the lack of accurate representation of archaeology, especially regarding the representation of Indigenous peoples, provides an invitation to strive for public engagement and honest discourse about the field.

Model Mediasi Adat dalam Penyelesaian Perkara Pelanggaran Hukum di Kabupaten Pelalawan

This article aims to discuss the condition of one area in Riau Province that is still implementing legal cases' settlement using customary law with the mediation method, namely Pelalawan Regency. The problem of this research is finding out how ninik mamak and traditional leaders are mediators in resolving legal cases in each sub-district or village in Pelalawan Regency. In order to approach this problem solving, a sociological legal research theory reference is used and then analyzed qualitatively. In collecting data, apart from interviews and literature studies, it is also obtained by involving local indigenous community leaders. This study indicates that ninik mamak or traditional leaders as representatives of indigenous peoples have an important role, namely as mediators and are obliged to resolve legal cases that occur in the community, especially in Pelalawan Regency. Therefore, it is hoped that this article can provide a new perspective for law enforcement officers in overcoming the many cases that cannot be resolved by the judicial subsystem and the overcapacity of correctional institutions throughout Indonesia

Affectual Erasures: Representations of Indigenous Peoples in Argentine Cinema

Affectual Erasures: Representations of Indigenous Peoples in Argentine Cinema

Indigenous students’ experiences regarding the utility of university resources during medical training

The Association of Faculties of Medicine of Canada recognizes that the representation of Indigenous people in medicine has historically been low. As a response to address the latter, several support structures have been put in place in universities for Indigenous students in medical programs. In this phenomenological study, we conducted open-ended, semi-structured interviews with four Indigenous female students in medicine regarding their experiences interacting with university resources. Peer mentorships, opportunities for clinical experiences in proximity to Indigenous communities, and an appointed Indigenous contact person were the resources that contributed most to supporting participants during medical training. Although a generalized positive attitude was held toward all available university resources, Indigenous students also expressed concern regarding the utility of certain resources, mainly due to their accessibility and restrictions imposed at the institutional level. Implications are discussed regarding Indigenous students’ sense of belonging in non-Indigenous universities.

The complexity of integrating indigenous knowledge for ecotourism planning: a case of Mude Ayek's customary forests, Indonesia

This study presents how indigenous peoples participate in ecotourism planning, how their knowledge is tested and challenged to deal with knowledge for developing ecotourism, and what are the challenges in engaging indigenous peoples and their knowledge in ecotourism. It employed an indigenous qualitative research strategy by conducting semi-structured interviews with representatives of indigenous peoples, government, and non-governmental organisations (NGO) participating in ecotourism planning in Mude Ayek's Prohibition Customary Forest. The results of the study show that despite being involved, the dispersed knowledge of indigenous peoples has been integrated and utilised in forest management as a product of ecotourism. However, in forest ecotourism management, indigenous peoples find obstacles either from themselves or from the confusion of other stakeholders in integrating it. The practical implication of this research is that it is necessary to build a complete picture of local knowledge, which is no longer implicit but must be written.

Инклюзия против стресса: высшее образование для представителей коренных народов России

This article problematizes the organization of higher education for indigenous minorities, considering alternative strategies, namely segregation and inclusion, at the theoretical and empirical levels. Based on the analysis of publications by Russian and foreign researchers, representatives of indigenous peoples are presented as one of the categories, along with students from remote regions and from families with low socioeconomic status, whose opportunities for higher education are limited by a number of economic and social factors. The empirical study focuses on a group of Komi-Permyak (one of the indigenous ethnic groups of the Russian North) students studying in a large industrial city, Perm. The Department of Komi-Permyak Language and Literature of the Faculty of Philology at the Perm State University of Humanities and Pedagogy (PSUHP) provides professional training for teachers majoring in “Native (Komi-Permyak) Language and Literature and the Russian Language”. In addition to pedagogical disciplines, the curriculum includes a wide range of disciplines related to the linguistic aspects of the Komi-Permyak language, literature and regional studies. In the course of the interdisciplinary study, indicators of cortisol and anxiety levels -markers of stress response - were obtained. Their comparison with the same indicators of Russian students of other faculties of the same university (N=268) allowed us to conclude that Komi-Permyak students are adapted to the learn- © Козлова М.А., Козлов А.И., Корниенко Д.С., 2022 ing conditions. This fact distinguishes this group from students from other ethnic minorities of the Arctic and subarctic regions who study at other universities. The data provided by the department's administration on the composition of students indicate a low dropout rate of Komi-Permyaks, which indicates that the main factor of educational inequality in relation to this category of students has been overcome. The second stage of the study, carried out in a qualitative methodology (semi-structured interviews, N=9), analyzed aspects of the biographical situation, including migration experience, features of the organization of the educational process and individual strategies of education-al/career formation and building social ties within and outside the ethno-cultural community. Based on the barriers identified in the narratives of the informants and new opportunities for integration into a new sociocultural environment, the key factors of successful adaptation of indigenous students to learning conditions are reconstructed. On the basis of the obtained data, a conclusion is made about the adaptive and integrative potential of soft strategies of educational inclusion, which involve the creation of conditions that allow an individual to independently vary the degree of cultural closeness-openness and social inclusion-exclusion.

Szczątki ludzkie w azjatyckich muzeach a prawa ludności rdzennej

The work concerns the restitution of museum remains as a special cultural asset found in archaeological museums. The research problem concerns reverence towards human remains constituting museum exhibits on the example of Singapore museums. This type of museum inventory has become the subject of intensified restitution activities on the part of tribal minorities, indigenous peoples, who claim the right to them based on the right to worship after their deceased ancestors, the right to protect cultural, religious, and traditional heritage. Such law is based particularly on the Declaration on the Rights of Indigenous Peoples. The research objective focuses, first of all, on the legal grounds resulting from the Declaration, and secondly, on the analysis of the inventory of selected Singaporean museums, which contain exhibits that are human remains in their collections. The main research hypothesis focuses on the statement that Singapore, as one of the few Asian countries, maintains a special regime of pietism towards the deceased, which is manifested in the way of treating and storing human remains as museum exhibits. It may be due to the country’s cultural conditions on the one hand, and religious and legal conditions on the other. That, in turn, translates into the approach of museums to restitution claims, which are increasingly being put forward by representatives of indigenous peoples in connection with the return of the remains of their deceased ancestors. These claims find their legal basis in acts of international law and collective human rights. Therefore, the work answers the questions whether museums in Singapore duly respect international law in protecting human remains and the rights of indigenous peoples, and how this translates into reverence for this type of exhibits in museum practices in connection with ICOM regulations.

Law of Ukraine «On Indigenous Peoples of Ukraine»: declaration of rights and their further implementation»

Keywords: Indigenous peoples, Crimean Tatars, Karaites, Krymchaks, Gagauzpeople, representation, legal status, self-determination, language, culture, traditions,people, identity
 The article analyses indetail the legal status and certain types of rights as signed to indigenous peoples ofUkraine under the recently adopted Law of Ukraine «On Indigenous Peoples of Ukraine». The criteria of belonging of separate communities to the indigenous peoplesof Ukraine, features of realization by these peoples of their collective rights, and alsorealization by separate representatives of indigenous peoples of their individualrights in the corresponding spheres are defined. The study also defines the characteristicsof the indigenous people, which distinguish this concept from other related concepts,in particular, the concept of national minority. Also, the article, based on theaforementioned Law, determines why only the indigenous peoples of Crimea:Crimean Tatars, Karaites and Krymchaks can be recognized as indigenous peoples ofUkraine, in contrast to the Gagauz people, who currently in Ukraine’s Odessa region.The study also highlights the peculiarities of the representation of indigenous peoplesof Ukraine at the local, national and international levels. A detailed interpretation ofthe provisions of the Law clarifies its role and significance, as well as prospects for theimplementation of its provisions in the future. The specifics of the representation ofindigenous peoples in Ukraine have been studied, in particular through the functioningof separate representative bodies of indigenous peoples, as well as the representationof the aforementioned communities within public authorities and local governments.The process and peculiarities of interaction of the representative bodies of theindigenous peoples of Ukraine with the bodies of state power and local self-governmentin Ukraine are analysed, along with the specifics of the legal status of such bodiesof the indigenous peoples. The publication proves the need for further the legislativeprocess to implement the requirements of the law, as well as the development ofdetailed and transparent mechanisms for such implementation.

Drawing on Trouillot’s concept of the savage slot to analyze the rehashed imaginaries of Latin American indigeneities

ABSTRACT The world order that germinated with the colonial encounter of Christianity with indigenous peoples from the ‘new continent’ created the ideological construct of ‘the West.’ The purpose of this work is to show that there is coherence and continuity between the world order that started at the end of the 15th century and contemporary processes such as ideological mestizaje in Latin America, identity politics, transnational political identities, and the flourishing of Indian hobbyist groups in several European countries. To this end, I will deploy Michel-Rolph Trouillot’s notion of the savage slot – an ideological construct through which ‘the West’ organizes the world and thinks about itself. Moreover, I will put Trouillot approach in dialogue with the contributions of other contemporary authors to understand the specific social and ideological dynamics involved in the representation of indigenous peoples in Latin America, particularly in Colombia.

Metafoorid, millega me töötame: kogumismetoodika kajastused Eesti Rahva Muuseumi soome-ugri ekspeditsioonipäevikutes aastatel 1975–1989

Our aim is to examine how the principles of museum collecting are reflected in ethnographic fieldwork diaries. In recent decades, scholars and representatives of indigenous peoples have sharply criticized earlier modes of ethnographic collection and representation. The earlier acquisition policy was based on the understanding that ethnographers had a kind of prerogative to collect objects and that people had to relinquish their possessions in the name of science. By now such collecting practices have changed, but the analysis of the ethnographers’ earlier techniques enables us to gain a clearer sense of the historical context of museum collection. In this article, we study various metaphors related to museum collecting that we found in Soviet-era Finno-Ugric expedition diaries kept in the manuscript archive of the Estonian National Museum (ENM). We examine how the museum’s ethnographers used specific metaphorical expressions and descriptive models. An exploration of diaries through metaphors offers a way to discuss the formation of ethnographic knowledge. Such an approach can be more subjective, but the metaphorical models that reappear in the field diaries do show that certain beliefs and the fundamental nature of their expression were more prevalent among the museum’s staff. We analyze the diaries of Finno-Ugric fieldwork kept from 1975 to 1989, the most intensive period of the museum’s collecting work among the Finno-Ugric peoples. The objects collected during these years make up almost two thirds of the current Finno-Ugric collection of the ENM. The Finno-Ugric expedition diaries of the mature Soviet era reveal some metaphorical expressions and descriptions pertaining to museum collecting that are used repeatedly. We found that the metaphors of trade, war and loot characterized the era’s collection practices in the most expressive way. These metaphors reflect, in the humorous and grotesque key, the ENM’s staff’s perceptions of time-specific museological principles. In their 1980 monograph “Metaphors We Live By”, George Lakoff and Mark Johnson substantiated the universal potential of metaphor in human thought. While for Lakoff and Johnson, metaphor is a tool that enables us to talk about reality, what is more important is that metaphors serve as a meeting place of fundamental questions concerning people’s everyday experience and life. The analysis of the ENM fieldwork diaries partially confirms Lakoff and Johnson’s view. Although ethnographers use metaphors of trade, war and loot in their fieldwork diaries, they need not always be related to existential reflections, but are often just an entertaining play on words. At the same time, the playful use of metaphors does not in itself preclude the fact that they also reflect the discourses of the deep structure of ethnographic consciousness.

Searching for Paumanok: Methodology for a Study of Library of Congress Authorities and Classifications for Indigenous Long Island, New York

ABSTRACT Part 1 of “Searching for Paumanok: A Study of Library of Congress Authorities and Classifications for Indigenous Long Island, New York” evaluated Library of Congress (LC) bibliographic tools and sources for description and arrangement of Indigenous Long Island collections. Part 2 details the processes for identifying and assessing subject headings, names, and classifications with an emphasis on decolonizing methodologies. The authors discuss practical strategies for examining representations of Indigenous peoples and their homelands in LC Authorities. The study culminates with a knowledge organization schema to improve bibliographic control and understandings of Indigenous Long Island history and culture.