DOCSLIB.ORG

Urban Aboriginal Health: Issues, Culturally Appropriate Solutions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Urban Aboriginal Health: Issues, Culturally Appropriate Solutions URBAN ABORIGINAL HEALTH: ISSUES, CULTURALLY APPROPRIATE SOLUTIONS AND THE EMBODIMENT OF SELF-DETERMINATION Ph. D. Thesis – J. Skye; McMaster University – Anthropology. URBAN ABORIGINAL HEALTH: ISSUES, CULTURALLY APPROPRIATE SOLUTIONS AND THE EMBODIMENT OF SELF-DETERMINATION By JAIRUS S. SKYE, B.A., M.A. A Thesis Submitted to the School of Graduate Studies In Partial Fulfillment of the Requirements For the Degree Doctorate of Philosophy McMaster University © Copyright by Jairus S. Skye, October 2012 ii Ph. D. Thesis – J. Skye; McMaster University – Anthropology. McMaster University DOCTORATE OF PHILOSOPHY (2012) Hamilton, Ontario (Anthropology) TITLE: Aboriginal Health Issues And Aboriginal Solutions: Developing A Comprehensive Approach To Health Care And The Embodiment Of Medical Self- Determination In An Urban Aboriginal Community Health Centre AUTHOR: Jairus S. Skye, B.A., M.A. (McMaster University) SUPERVISOR: Professor Wayne Warry NUMBER OF PAGES: viii, 231 iii Ph. D. Thesis – J. Skye; McMaster University – Anthropology. ABSTRACT Urban Aboriginal health and health-related issues are steeped within the sociohistorical, sociocultural, and sociopolitical experiences of Aboriginal peoples since European contact. Thus, urban Aboriginal health issues are very complex in that they consist of aspects associated with collective as well as individual cultural and political life experiences. Therefore, in order to adequately address Aboriginal health issues a comprehensive and multidisciplinary approach is required. This study examines how Anishnawbe Health Toronto, an urban Aboriginal community health centre, addresses the specific healthcare needs of the urban population through a multidisciplinary culturally appropriate healthcare model. As my research evolved, a few themes emerged from the data. First, the health issues experienced by the clientele were inherently complex and simultaneously infused with a culturally collective and individualistic quality. Second, practitioners acknowledged and addressed the complex nature of the clients’ health problems through a unique model of health care created at the centre. Third, the philosophy, infrastructure, and model of health care at Anishnawbe Health Toronto goes beyond the notion of merely offering access to both systems of health care, and instead constitutes an innovative and culturally appropriate system of care which is under Aboriginal control, development and implementation. Therefore, through my analysis of these themes, I conclude that the model of health care developed at the centre is an example of complex solutions designed to address complex Aboriginal health issues and as a result, facilitate the embodiment of self-determination in the area of health care. iv Ph. D. Thesis – J. Skye; McMaster University – Anthropology. ACKNOWLEDGEMENTS Research for this project was made possible through the University of Toronto/McMaster University Indigenous Health Research Development Program Graduate Scholarship, funded by the Canadian Institutes of Health Research-Institute of Aboriginal People’s Health and a Graduate Scholarship from the Anthropology Department at McMaster University. Words cannot express the gratitude and appreciation I have for my supervisor, Dr. Wayne Warry, for all of his guidance, support and patience throughout the duration of this thesis. I would also like to thank the members of my advisory committee, Dr. Dawn Martin-Hill and Dr. Dorothy Pawluch, for their sage advice and contributions to the construction of the thesis. I wish to extend my deepest gratitude to Joe Hester and the staff at Anishnawbe Health Toronto for all of their help and contributions to this research project. I would also like to sincerely thank all of the clients for having the courage to share their healing journeys with me and participate in this project. I would also like to take the opportunity to acknowledge that my research and the completion of the thesis would not have been possible without the love and support of my beautiful wife Aimee and my wonderful daughters Jadelyn, Cheyenne, and Jocelyn. I know at times my graduate work has been very difficult for my family to endure, especially Aimee who had to relocate without me while continuing to support me every step of the way. I will never forget what you have done for me and I promise to do my v Ph. D. Thesis – J. Skye; McMaster University – Anthropology. best to make it up to you. And to my precious daughter Cheyenne who had to go six weeks without her Daddy, the emotional turmoil I had to endure to be separated from my baby girl was excruciating and it still breaks my heart to this day. Words cannot express the emotions I feel as I sit here and reflect on that phase of our lives. As the tears fill my eyes and I become overwhelmed with emotion, all I can say is please hang on babe, I am doing everything I can to make it better and just like I promised Mommy, I will make it up to you, I swear. I am very lucky to have my wife and kids in my life and I cannot thank them enough for their love and for always being my greatest source of motivation and inspiration. I also would like to thank my sister Shawnee for being the best sister a guy could ever have. Many, many thanks for all of your help with transcription and for loaning me your car in times of need. I also want to thank my family for all of their love and support: Ray, Wilma, Mike, Pat-C, Terri, Shawnee, Brandon, Ruth, Edgar, Mary Lee, Warren, Norine and Brad. I would also like to express my gratitude to my beautiful nieces and nephew for their love and support: Karly, Erica, Emily, Bryce, Sydney and Aidan. vi Ph. D. Thesis – J. Skye; McMaster University – Anthropology. TABLE OF CONTENTS Descriptive Note iii Abstract iv Acknowledgements v 1. Introduction 1 1.1 Theoretical Orientation 4 1.2 Situating the Research 7 1.3 The Western Biomedical System 9 1.4 Complementary and Alternative Medicine 14 1.5 Issues with Defining Complementary and Alternative Medicine 16 1.6 Who is using CAM and Why? 20 1.7 Traditional Indigenous Healing 23 1.8 Anishnawbe Health Toronto 29 1.9 Contextualizing the Urban Aboriginal 31 1.10 Methodology 33 1.11 Ethical Considerations 39 1.12 Structure of the Thesis 40 1.13 The Healers 43 1.14 Notes on Ceremonies 43 1.15 Contextualizing Quotes 45 1.16 Notes on Terminology 45 Chapter 1 Notes 47 2. The Role of Contact and Colonialism on Aboriginal Health Issues 48 2.1 Aboriginal Pre-contact Health and Disease 49 2.2 The Impact of the Fur Trade: Cultural Change and Disease 52 2.3 Shifts in Disease 60 2.4 Conclusions 64 Chapter 2 Notes 66 3. The Embodiment of Medical Self-Determination 67 3.1 A Culturally Appropriate Approach to Urban Aboriginal Mental Health 67 3.2 Traditional Indigenous Healing within the Context of AHT 74 3.3 Practitioners, Patients, and the Pluralistic Approach 81 3.4 Challenges: The Co-existence of Two Approaches 90 3.5 Maintaining a Traditional Approach Through the Embodiment of Medical Self-Determination 101 3.6 Conclusions 107 Chapter 3 Notes 111 vii Ph. D. Thesis – J. Skye; McMaster University – Anthropology. 4. Aboriginal Mental Health: Issues and a Culturally Appropriate Approach 112 4.1 The Clientele: Mental Health 113 4.2 Concurrent Disorders 128 4.3 Discussion and Conclusions 130 Chapter 4 Notes 132 5. Ceremony and Spirituality: Healing the Spirit, Mind, and Emotions 133 5.1 Smudging: Sacred Smoke 133 5.2 The Smudging Ceremony 135 5.3 Traditional Healers: Smudging and its Purpose 136 5.4 The Clientele: Smudging and Mental Cleansing 139 5.5 Traditional Counselors and Mental Health Workers: Smudging and Mental Health 143 5.6 Biomedical Practitioners: Incorporating Smudging 145 5.7 External Interviews: Incorporating Cultural Beliefs and Practices 150 5.8 The Sweat Lodge 153 5.9 Traditional Healers and the Sweat Lodge 155 5.10 The Clientele and the Sweat Lodge 159 5.11 The Shake Tent or Conjuring Lodge 165 5.12 The Yuwipi or Tie Up Ceremony 167 5.13 Personal Experiences and Observations 168 5.14 Conclusions 175 Chapter 5 Notes 179 6. Conclusions 180 Bibliography 191 Appendices Appendix A: Programs and Services offered at Anishnawbe 206 Health Toronto Appendix B: Research Participant Recruitment Poster 213 Appendix C: Research Participant Intake Questionnaires 214 Appendix D: Client Demographic Data 218 viii Ph. D. Thesis – J. Skye; McMaster University – Anthropology. 1. Introduction The conception and rationale for this project evolved in part from my previous research experience at Anishnawbe Health Toronto (AHT). In 2004-05, I conducted research at the centre as a requirement for my Master of Arts degree at McMaster University. The research for my M.A. thesis focused on how cultural identity affects the overall health and well-being of individuals. My examination illustrated that for the majority of clients, the affirmation or establishment of an Aboriginal identity enhanced their ability to effectively address their particular health issues by creating a cultural foundation through which they utilize a culturally appropriate approach to their health care. In addition, my research demonstrated that urban Aboriginal health and related issues are mired in the sociohistorical, sociocultural, and sociopolitical experiences of Aboriginal peoples since European contact. From its inception, AHT has continued to refine and develop its multidisciplinary healthcare model and implement a growing number of services in various areas of health care to adequately address the needs of the urban Aboriginal population in Toronto. For my PhD project, I wanted to examine how various aspects of Western biomedical and traditional Indigenous healing systems are utilized within a medical pluralistic approach for urban Aboriginal health and well-being. However, I also realized that given the sheer volume of health related services offered at the centre, an all-inclusive investigation was far beyond the scope of a PhD project.
Load more

Recommended publications
  • This Two-Spirit Manual Was Created out of Resources That Have Already
    1 A JOURNEY OF HEALING: TWO-SPIRIT PEOPLES JOINING THE CIRCLE HOLISTIC WELLNESS AND RESOURCE MANUAL MARCH 2009 All Nations Hope AIDS Network - March 2009 2 ALL NATIONS HOPE AIDS NETWORK (ANHAN) A Journey of Healing: Two-Spirit Peoples Joining the Circle HOLISTIC WELLNESS AND RESOURCE MANUAL FOR TWO-SPIRIT INDIVIDUALS AND SERVICE PROVIDERS The Two-Spirit Project was financed by Non-Reserve First Nation, Inuit and Métis Communities HIV/AIDS Fund. The views expressed herein are those of the authors and not necessarily those of the funding agencies or the All Nations Hope AIDS Network. Content compiled by Wesley Keewatin, Two-Spirit Project Coordinator Edited by Bev Cardinal, Project Consultant Regina, Saskatchewan March 2009 All Nations Hope AIDS Network - March 2009 3 DISCLAIMER Many teachings introduced in the Two-Spirit Project manual were not defined by which First Nation group gave the specific teaching. Each teaching is only a reference and each individual is invited to find his/her own identity within his/her own First Nation group. The teachings vary from nation to nation although there are similarities. These teachings were introduced to show the significance of the teachings and how they may apply today. It is very important for the individual to find his/her own First Nation’s teachings because it is in the relevance of the teachings that connections are made with our ancestral memory. It is with this connection that the healing journey begins for many Aboriginal people. This manual also relies heavily on external sources and materials. Every effort has been made to accurately identify and credit the primary sources of this information.
    [Show full text]
  • Two-Spirit Stories: Learning to Navigate Multiple Forms of Oppression and Establishing a Practice of Wahkowtowin a Thesis Submi
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Saskatchewan's Research Archive Two-Spirit Stories: Learning to navigate multiple forms of oppression and establishing a practice of Wahkowtowin A Thesis Submitted to the College of Graduate Studies and Postdoctoral Studies In Partial Fulfillment of the Requirements For the Degree of Master of Education In the Department of Educational Foundations University of Saskatchewan Saskatoon By LINDSAY R. JIMMY © Copyright Lindsay R. Jimmy, 2019. All rights reserved. PERMISSION TO USE In presenting this thesis in partial fulfillment of the requirements for a master’s degree from the University of Saskatchewan, I agree that the Libraries of this University may make freely available for inspection. I further agree that permission for copying of this thesis in any manner, in whole or in part, for scholarly purposes may be granted by the professor or professors who supervised my thesis work or, in their absence, by Head of the Department of Educational Foundations or the Dean of the College of Education. It is understood that any copying of publications or use of this thesis or parts thereof for financial gain shall not be allowed without written permission. It is also understood that due to recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of material in my thesis. Request for permission to copy or to make other use of material in this thesis in part or in whole should be addressed to: Head of the Department of Educational Foundations 28 Campus Drive University of Saskatchewan Saskatoon, Saskatchewan S7N 0X1 Canada OR Dean College of Graduate and Postdoctoral Studies University of Saskatchewan 116 Thorvaldson Building, 110 Science Place Saskatoon, Saskatchewan S7N 5C9 Canada i ABSTRACT In 2011, Equality for Gays and Lesbians Everywhere (EGALE) published the following study, Every Class in Every school1.
    [Show full text]
  • Rejecting the Politics of Traditionalism and Settler-Homonationalism
    University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2019-08-19 Smudging the Cystem; Rejecting the Politics of Traditionalism and Settler-Homonationalism Crosschild, Ryan Patrick Crosschild, R. P. (2019). Smudging the Cystem; Rejecting the Politics of Traditionalism and Settler-Homonationalism (Unpublished master's thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/110750 master thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Smudging the Cystem; Rejecting the Politics of Traditionalism and Settler-Homonationalism by Ryan Patrick Crosschild Sikahpiohkiitopi A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS GRADUATE PROGRAM IN POLITICAL SCIENCE CALGARY, ALBERTA AUGUST, 2019 © Ryan Patrick Crosschild 2019 Abstract This is a study of LGBTQ2 Indigenous identity and politics in colonial Canada. Scholars of Indigenous politics have recently focused on the importance of interrogating the sexualized and heteronormative landscape of settler colonialism, which has led to the proliferation of anti-queer violence within Indigenous nations. As such, the central tasks of this study are to determine how Two-Spirit Queer (2SQ) people engage in practices of resistance and freedom, as well as the factors that account for a queer Indigenous politics.
    [Show full text]
  • Download Protocols Pdf for Printing
    4/9/07 http://www.firstarchivistscircle.org/files/index.html Protocols for Native American Archival Materials © First Archivists Circle. This document may be distributed for the noncommercial purpose of discussion. Permission to publish must be obtained from the contributors or home organization. Please send comments and inquiries to: [email protected]. The archives, the record, can provide not only our people but all people enlightenment, and hopefully a better humanity will be a result. Kathryn “Jody” Beaulieu (Anishinabe/Ojibwe) Introduction Native American communities are sovereign governments. Tribes had their own traditional governments prior to European invasion. These governments maintain their own territories, their own laws, and their own legal restrictions surrounding cultural issues. Most Native American communities have federal recognition, while others hold state recognition. In Canada, many Native American communities have a similar status through federal treaties or provincial acknowledgement. Native Hawaiians are accorded special status by both federal law and state law. A number of federal laws in the United States specifically address both cultural and human rights of Native Americans and their communities. While we share a common commitment to the preservation and dissemination of knowledge, archivists and librarians should understand and respect Native American rights and laws, which are recognized in the United States Constitution. These statuses and associated rights form the basis of the principles behind the Protocols for Native American Archival Materials. Over the past decade, tribal leaders, archivists, and librarians in the United States and Canada have expressed an interest in improving existing relationships and developing new relationships with non-tribal institutions which hold American Indian archival material.
    [Show full text]
  • Working with Indigenous Peoples at Acadia University - Handbook and Protocols
    2018 Working with Indigenous Peoples at Acadia University - Handbook and Protocols Presidential Advisory Council on Decolonization Acadia University, Wolfville N.S. 2/27/2018 Contents Purpose ........................................................................................................................................................ 2 Where to go for advice? ............................................................................................................................ 2 Documenting our Progress ....................................................................................................................... 2 Who are the Indigenous peoples of this region? ................................................................................... 3 Acknowledgement of Traditional Territory .............................................................................................. 4 The Grand Council Flag ............................................................................................................................ 6 Mi’kmaw Language .................................................................................................................................... 6 The use of the terms Mi'kmaq and Mi'kmaw .......................................................................................... 7 Kepmite'tmnej (Mi’kmaw Honour Song) ................................................................................................. 8 Importance of Acknowledging Other Indigenous Communities .........................................................
    [Show full text]
  • Smudge Ceremony
    1 This handbook has been created with the Love, Knowledge and Respect of the Daughter Spirit in Action Members and Staff. The Native Women's Association of Canada (NWAC) is founded on the collective goal to enhance, promote, and foster the social, economic, cultural and political well-being of First Nations and Métis women within First Nation, Métis and Canadian societies. As a national organization representing Aboriginal women since 1974, NWAC’s mandate is to achieve equality for all Aboriginal women in Canada. NWAC is actively involved with partner organizations across the globe towards this goal, including the United Nations and Amnesty International to end the discrimination against Indigenous women. Native Women's Association of Canada 2 IMPORTANT NOTICE The traditional First Nations knowledge provided in this handbook is what we have learned in the DSIA program. Traditional knowledge varies amongst First Nations people and communities in Canada, so feel free to use this handbook with your own teachings and allow your spirit to guide you in your own practice. This handbook is not designed to and does not provide medical advice, professional diagnosis, opinion, treatment or services to you or to any other individual. Through this handbook and linkages to other sites, NWAC provides general information for educational purposes only. The information provided in this handbook, or through linkages to other sites, is not a substitute for medical or professional care, and you should not use the information in place of a visit, call consultation or the advice of your physician or other healthcare provider. NWAC is not liable or responsible for any advice, course of treatment, diagnosis or any other information, services or product you obtain through this handbook or references to other sites.
    [Show full text]
  • Lived and Embodied Suffering and Healing Amongst Mothers and Daughters in Chesterville Township, Kwazulu-Natal
    LIVED AND EMBODIED SUFFERING AND HEALING AMONGST MOTHERS AND DAUGHTERS IN CHESTERVILLE TOWNSHIP, KWAZULU-NATAL By NTHABISENG MOTSEMME Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE IN PHILOSOPHY IN THE SUBJECT SOCIOLOGY AT THE UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROF ABEBE ZEGEYE MARCH 2011 i DECLARATION I, Nthabiseng Motsemme, student number 34958843 declare that the dissertation Lived and Embodied Suffering and Healing amongst Mothers and Daughters in Chesterville Township, KwaZulu-Natal is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references Signature.................................................Date.......................................... ii ACKNOWLEDGEMENTS ‘It takes a village to complete a PhD!’ There are so many people to whom I owe my deep gratitude in the completion of this dissertation. The first is my mother who truly lives and embodies the womanist moral wisdom of “helped are those who receive only to give; always in their house will be the circular energy of generosity and in their hearts a beginning of a new age on earth’ (White 2004:446). It is she who both softened and focused my vision on documenting the lives of mothers and daughters of Chesterville Township, where I grew up. The generosity of the young and older women of Chesterville who willingly shared their time and stories with me, which is what actually gave this research its life-force, remains a valuable gift for which I am most thankful. I extend my deep appreciation to my supervisor Prof Abebe Zegeye, who patiently walked this journey of self and intellectual discovery with me, flowing with me as I maneuvered work and family commitments.
    [Show full text]
  • Two-Spirit Mexica Youth and Transgender Mixtec/Muxe Media: La Mission (2009), Two Spirit: Injunuity (2013), and Libertad (2015)," Journal of Religion & Film: Vol
    Journal of Religion & Film Volume 21 Article 38 Issue 1 April 2017 4-1-2017 Two-Spirit Mexica Youth and Transgender Mixtec/ Muxe Media: La Mission (2009), Two Spirit: Injunuity (2013), and Libertad (2015) Gabriel S. Estrada California State University Long Beach, [email protected] Recommended Citation Estrada, Gabriel S. (2017) "Two-Spirit Mexica Youth and Transgender Mixtec/Muxe Media: La Mission (2009), Two Spirit: Injunuity (2013), and Libertad (2015)," Journal of Religion & Film: Vol. 21 : Iss. 1 , Article 38. Available at: https://digitalcommons.unomaha.edu/jrf/vol21/iss1/38 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Two-Spirit Mexica Youth and Transgender Mixtec/Muxe Media: La Mission (2009), Two Spirit: Injunuity (2013), and Libertad (2015) Abstract Independent directors Peter Bratt, Adrian Baker, and Avila-Hanna create differing trans-border queer Indigenous media that resist Eurocentric cic-heteropatriarchy. While Bratt’s feature-length narrative film La Mission (2009) features a masculine Mexica gay teenager who survives fused homophobic and trans*-phobic violence, Baker’s short animation Two Spirit: Injunuity (2013) makes stronger trans* and two-spirit Mexica youth identity affirmations. Avila-Hanna’s short documentary Libertad (2015) offers the clearest transgender narrative of the three films as it focuses on a California transgender Mixtec immigrant activist who is coming of age as a woman with the aid of hormones and gender affirming surgery. This article’s trans*- and Indigenous-centered film analysis complements their three works.
    [Show full text]
  • TIP 61 Behavioral Health Services for American Indians and Alaska Natives
    Behavioral Health Services for American Indians and Alaska Natives For Behavioral Health Service Providers, Administrators, and Supervisors TREATMENT IMPROVEMENT PROTOCOL TIP 61 Please share your thoughts about this publication by completing a brief online survey at: https://www.surveymonkey.com/r/KAPPFS The survey takes about 7 minutes to complete and is anonymous. Your feedback will help SAMHSA develop future products. BEHAVIORAL HEALTH SERVICES FOR TIP 61 AMERICAN INDIANS AND ALASKA NATIVES Executive Summary For Behavioral Health Service Providers, Program Administrators, Clinical Supervisors, and Researchers The Executive Summary of this Treatment Improvement Protocol summarizes substance use and mental illness among American Indians and Alaska Natives and discusses the importance of delivering culturally responsive, evidence-based services to address these behavioral health challenges. TIP Navigation Executive Summary For behavioral health service providers, program administrators, clinical supervisors, and researchers Part 1: Pr actical Guide to the Provision of Behavioral Health Services for American Indians and Alaska Natives For behavioral health service providers Part 2: Imple mentation Guide for Behavioral Health Program Administrators Serving American Indians and Alaska Natives For behavioral health service providers, program administrators, and clinical supervisors Appendix and Index Part 3: Lit erature Review For behavioral health service providers, program administrators, clinical supervisors, and researchers TIP 61 Behavioral
    [Show full text]
  • AUGUST 2013-AUGUST 2014 CASE LAW on AMERICAN INDIANS * Thomas P
    AMERICAN INDIAN LAW JOURNAL Volume III, Issue II - Spring 2015 AUGUST 2013-AUGUST 2014 CASE LAW ON AMERICAN INDIANS * Thomas P. Scholosser * THOMAS P. SCHLOSSER. Mr. Schlosser represents Tribes in fisheries, timber, water, energy, cultural resources, contracting, tax and federal breach of trust. He is a director of Morisset, Schlosser, Jozwiak & Somerville, where he specializes in federal litigation, natural resources, and Indian tribal property issues. He is also frequently involved in tribal economic development and environmental regulation. In 1970s, Tom represented tribes in the Stevens’ Treaty Puget Sound fishing rights proceedings. Tom has a B.A. from the University of Washington and a J.D. from the University of Virginia Law School Tom is a founding member of the Indian Law Section of the Washington State Bar Association and also served on the WSBA Bar Examiners Committee. Tom is a frequent CLE speaker and moderates an American Indian Law discussion group for lawyers at http://forums.delphiforums.com/IndianLaw/messages. He is a part-time lecturer at the University of Washington School of Law. Case synopses are reprinted or derived from Westlaw with permission of Thomson-West. For purposes of this update, the presenter has revised the synopses. AMERICAN INDIAN LAW JOURNAL Volume III, Issue II - Spring 2015 TABLE OF CONTENTS UNITED STATES SUPREME COURT ........................................................................ 454 OTHER COURTS ........................................................................................................
    [Show full text]
  • Native Spiritual Appropriation
    Université de Montréal Native Spiritual Appropriation: Words of Power, Relations of Power – Creating Stories & Identities Mémoire présentée à la Faculté des arts et des sciences, department d’Anthropologie en vue de l’obtention du grade de maîtrise en Anthropologie. Décembre, 2011 ©, Franzisca Elisabeth Möller, 2011 i ii Université de Montréal Facultéd’Anthropologie Ce mémoire intitule: Spiritual Appropriation: Words of Power, Relations of Power – Creating Stories & Identities Présentée par Franzisca Elisabeth Möller A été évalué(e) par un jury compose des personnes suivantes: Marie-Pierre Bousquet, President-rapporteur Robert Crépeau, Directeur de recherche Bernard Bernier, Membre du jury _______________________, Examinateur externe _____________________, Représentant du doyen iii i Résumé L'appropriation culturelle possède une diffusion très large et est un phénomène essentiellement intemporel. L'appropriation culturelle est définie comme «the taking- from a culture that is not one’s own- of intellectual property, cultural expressions or artifacts, history and ways of knowledge» (Ziff et Rao 1997: 1). Cela comprend tous les aspects de la spiritualité, les objets sacrés, des valeurs, des histoires et des rites. L'appropriation est étroitement liée aux relations de pouvoir et à la politique. Avec la montée de la popularité du chamanisme et du néo- chamanisme dans la société occidentale, les peuples amérindiens de l'Amérique du Nord (ou d’Australie) expriment leurs inquiétudes et leur désapprobation en ce qui concerne l’appropriation de leurs cérémonies, rituels et croyances sacrées par les Occidentaux. Par le discours contre l'appropriation, les populations autochtones (re)gagnent et (re)créent une identité qui avait été négligée, supprimée et assimilée au cours de la colonisation.
    [Show full text]
  • Unsettling Citizenship: Movements for Indigenous Sovereignty and Migrant Justice in a Settler City
    Unsettling Citizenship: Movements for Indigenous Sovereignty and Migrant Justice in a Settler City Krista R. Johnston A Dissertation submitted to the Faculty of Graduate Studies in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Graduate Program in Gender, Feminist & Women's Studies YORK UNIVERSITY TORONTO, ONTARIO June 23, 2015 ©Krista Johnston, 2015 ii Abstract The central argument in this dissertation is that immigration and citizenship policies are integral to settler colonialism in Canada and that this has tremendous implications for alliances between Indigenous sovereignty and migrant justice movements in the city of Toronto. Urban Indigenous sovereignty activists are focused on the regeneration and resurgence of Indigeneity, expressed as responsibilities to land and community. To the extent that migrant justice movements are compelled to engage primarily with and through immigration and citizenship policies, their struggles are incommensurable with those for Indigenous sovereignty (see Tuck and Yang). Yet, when migrant justice movements are able to expose the colonial investments of these policies, to contest the dominance of the settler state, and to decolonize relationships of identity, land, and belonging, important possibilities for alliance-building emerge. The urban context thus provides an important potential site for decolonization and alliance- building, yet it is not atomized from the state, nor from state practices. In unsettling citizenship, migrant justice and Indigenous sovereignty activists are also, to some degree, unsettling the city. Here, ªunsettlingº signals the simultaneous acts of disrupting the linkage between settler colonialism and citizenship, of asserting Indigenous sovereignty in the city, and of challenging the assumption that citizenship is the primary political subjectivity of the contemporary context.
    [Show full text]