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Reflection paper regarding in the indigenous people
Impact of colonialism
Effect and impact of colonialism
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Recommended: Reflection paper regarding in the indigenous people
The aim of research is to accurately gather knowledge about something unknown; reflecting the outcomes in a non-judgmental manner. However, the ethical standards we strictly follow today didn’t exist in the pre-colonization era. The expedition by European countries in order to establish and expand their empire overseas has led to one of the most significant research area around the world, i.e. Colonialism or Imperialism. In the book “Decolonizing Methodologies” by Linda Tuhiwai Smith; she strictly questions about the legitimacy of the research done on the indigenous people by the colonizers of West with an emphasis on how the current descendants of the colonized people views ‘research’ as something degrading and disrespectful to them. Smith …show more content…
The term post-colonialism belies the current condition for the colonized and falsely suggests colonialism has ended or disappeared. Decolonization will be—must be—a deliberate, enduring process of divesting colonial power.Post colonialism will only take effect when the indigenous people will once again restore their honor, unique cultural practices and spiritual belief systems which are mostly questioned and rendered insignificant. The theories and stories spread by the Western colonization are so dominantly rooted that it is impossible for Maori traditional knowledge to overthrow Western knowledge; so the attempt currently made by the Kaupapa Maori researchers to ‘co-exist’ with the Western perspective. Although one challenge faced by Kaupapa Maori is the attitude and feelings held by the Maori people towards research due to which they prefer the term ‘project’ rather than research, where a culturally safe research by the indigenous people is essential to legitimize Maori language and culture. Research is highly institutionalized, so it’s difficult to articulate a large-scale decolonizing agenda let alone execute it. Simply put, self-determination requires indigenous peoples’ active
In the chronological, descriptive ethnography Nest in the Wind, Martha Ward described her experience on the rainy, Micronesian island of Pohnpei using both the concepts of anthropological research and personal, underlying realities of participant observation to convey a genuine depiction of the people of Pohnpei. Ward’s objective in writing Nest in the Wind was to document the concrete, specific events of Pohnpeian everyday life and traditions through decades of change. While informing the reader of the rich beliefs, practices, and legends circulated among the people of Pohnpei, the ethnography also documents the effects of the change itself: the island’s adaptation to the age of globalization and the survival of pre-colonial culture.
Though Coulthard’s argues that Indigenous people’s ressentiment is a valid expression of Indigenous anger against colonial practices under certain
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
In the nineteenth century, the “History wars” became the fight between the most prominent historians revolving around the deception of frontier conflict between the labor and coalition. The debate aroused from the different interpretations of the violence that took place during the European colonization and to what degree. It became a crisis in history, emerging from the dispossession of the Aboriginal and Torres Strait Islanders (ATSI) that resulted in exclusion of their traditions and culture. The ATSI were the first people of Australia that brought along a different culture, language, kinship structures and a different way of life (Face the Facts, 2012). Post European colonization was a time where the ATSI people experienced disadvantage in the land they called home. With the paramount role as future educators, it demands proficient knowledge on the Australian history and one of the most influential moments in our history started from the first European settlers.
Before a select historiographical study on historians’ approaches to Aboriginals’ historical role can be addressed, the views and evidence presented by Raibmon require contextual examination. Raibmon maintains that to satisfy European colonizers’ perceptions of the Aboriginal, pressure from 19th century colonial missionaries, government, tourists, and anthropologists resulted in the creation of exhibits of Aboriginal...
In the course of Colonization, the world was divided into binary categories of the colonizer and colonized. These binary groups were based on a division of class, gender, race, ethnicity and the oppression of cultural traditions. Traditions of language, religion, labor, and social values were based on theologies of the colonizers, enforced upon the colonized. These binaries can be associated with the Manichean binaries discussed by Frantz Fanon in his book entitled The Wretched of the Earth. In Post-Coloniality, societies gain independence either through diplomatic political transitions or violent revolutions against the occupying force. Regardless of how independence is achieved, these societies undergo a multitude of socio-cultural changes. The colonized populations struggle to rebuild their communities, individual identities and national identities. The process of this decolonization is a long-term and strenuous procedure that varies from one culture to the next. Periods of colonial oppression have negative repercussions on social structures and prohibit certain cultural growth. It is the nationalism that bonds individuals together in creating a national identity, rebuilding the state while imagining the community and representing it in the traditional cultural affiliations of the indigenous populations.
The world of anthropology is tightly woven into research of humans and their cultures. One of the most important principles of the Code of Ethics of the American Anthropological Association (AAA) is found in Part III, Section A, Number 1: “Anthropological researchers have primary ethical obligations to the people, species, and materials they study and to the people with whom they work.” (American Anthropological Association, 2009) This main principle helps to guide social scientists through a maze of ethical dilemmas such as if and how the research itself may harm or otherwise impact those with whom they are studying. While the purpose of the research may be to gain knowledge of the plight of a certain individual or group of individuals, by the extension of the sharing of this knowledge the person or persons being studied may draw unwanted attention. By utilizing the Code of Ethics, the framework has been established so that the researcher is guided “to consult actively with...
Genocide is a prominent obstruction to First nation and Aboriginal Culture. Throughout history it has proved to be a topic of terror and a harsh reality that no way of life should feel they must come to terms with. Rather, genocide is a repulsive divertissement that feeds the needs of the traditionalistic supremacist. These movements prey off of the fear that they acquire, and the terror that they procure.
Research is viewed as a scientific human endeavour that is organised according to a range of protocols, methods, guidelines and legislation (Gerrish & Lacey, 2010). Research ethics is that domain of enquiry that identifies ethical challenges with a view to developing guidelines that safeguard against any harm and protects the rights of human subjects in research (Rogers, 2008).
Today colonialism is still active, known as Neocolonialism, which has devastating effects on global cultural groups. To begin, the term colonialism is defined in the dictionary as “control by one country over another and its people”. Throughout history colonialism has confounded and damaged numerous cultures and people. Indigenous people have undergone a series of massive modifications to their culture as well as spiritual beliefs and morals and obligations they’ve held since before the first coming of Western cultures. In regards to this, there are many concerns of loss of culture among several different groups.
occupied and their communities are almost entirely be disrupted and they have been assimilated into a Western culture though their own cultures still remain. These days, the indigenous are living in white-settler society under the control of state powers and in long history, they are being discriminated and exploited. The indigenous people today or even their ancestors face harsh challenges and they have to struggle with their identities in the issue of racism, self determination and assimilation.
For example, In 1947, the Executive board of the American Anthropological Association refused to take part in the Universal Declaration of Human Rights, due to the constraints of Cultural Relativism (Textbook 300). By embracing the concept of Cultural Relativism, anthropologists take on the role of an “observer” that records data rather than taking on an “interventionist” role (Powerpoint 4). As a result, anthropologists prevent their own bias and judgement being applied to the culture they are studying. Historically, there have been instances, such as genocide, in which anthropologists have spoken out against (Textbook 300). But for the many other human rights issues, such as domestic abuse, anthropologists have not spoken out in consideration of the principle of cultural relativism (Textbook 300).
Pittaway, E., Bartolomei, L., Hugman, R. (2010) ‘stop stealing our stories’: the ethics of research with vulnerable groups. Journal of human rights practice Vol 2. No.2.pp. 229 – 251. DOI: 10. 1093
Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community--the nation. Postcolonial studies is the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out--to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen. Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.
The Te Tiriti o Waitangi was a contract that Maori people believe to be an acknowledgement of their existence and their prior occupation to the land, give respect to their language, culture and belief and “it established the regime not for uni-culturalism, but for bi-culturalism” (Sorrenson, 2004 p. 162). This essay discusses the historical events, attitudes and beliefs regarding Te reo Maori, its relationship to the Te Tiriti o Waitangi and the significance of bicultural practice in early childhood education.