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Discussion of cultural identity
Discussion of cultural identity
Discussion of cultural identity
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Global culture tied with knots unimaginable manifests such a peculiar blend of unity and diversity. Civilization seemingly thousands of miles part manifest marvelous similarities yet within five miles there will be cognizable differences. These are the factors which construct the personality of the whole culture and are carried as an eternal flow.
Worldviews enable a society and related individuals to perceive and analyze an event or product in a particular way. In simple terms it can be understood like the point of view of a certain group and nationality of people. Nation is more of a cultural idea so the idea of worldview can be found more and more associated with the nation rather than with a state. However the effects are observed across a political unit and in fact it helps in uniting the structure of a state in a peculiar way.
In the study conducted by Fitznor (1998) and Gill (2002) it has been concluded that indigenous worldviews are result of people’s close relationship with their environment. Geographical attributes influences every aspect of the orientation.
History of societal function has been a history of modifications and arbitration in these factors. This paper intend to point out in brief differences and similarities among the worldviews of various cultures.
Worldviews are also dominated by the states influencing the territorial boundaries. It has been true for the worldviews developed in the past. It is also true in the modern cognitive way. Little bear (2000) noticed a clash of worldviews and maintained argument to manage them in a way that the worldviews different from the dominating one are also taken into account. Despite this it cannot be ascertained whether worldviews are solely attributes of local circum...
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...published master’s thesis, University of Saskatchewan, Saskatoon, Saskatchewan, Canada.
5. Faith, E. (2008). Indigenous social work education: A project for all of us? In M. Gray, J. Coates, & M. Yellow Bird (Eds.), Indigenous social work around the world: Towards culturally relevant education and practice (pp. 245-256). Burlington,
6. Fitznor, L. (1998). The circle of life. Affirming Aboriginal philosophies in everyday life. In D. C. McCance (Ed.), Life ethics in world religions (pp. 21-39). Atlanta, GA: Scholars Press.
7. France, H. (1997). First Nations: Helping and learning in the Aboriginal community. Guidance and Counseling, 12(2), 3-8.
8. Garroutte, E. M. (2003). Real Indians: Identity and the survival of Native America. Berkeley, CA: University of California Press.
9. Gill, J. H. (2002). Native American worldviews: An introduction. New York: Humanity Press.
Fleras, Augie. “Aboriginal Peoples in Canada: Repairing the Relationship.” Chapter 7 of Unequal Relations: An Introduction to Race, Ethnic and Aboriginal Dynamics in Canada. 6th ed. Toronto: Pearson, 2010. 162-210. Print.
Nevertheless, in the author’s note, Dunbar-Ortiz promises to provide a unique perspective that she did not gain from secondary texts, sources, or even her own formal education but rather from outside the academy. Furthermore, in her introduction, she claims her work to “be a history of the United States from an Indigenous peoples’ perspective but there is no such thing as a collective Indigenous peoples’ perspective (13).” She states in the next paragraph that her focus is to discuss the colonist settler state, but the previous statement raises flags for how and why she attempts to write it through an Indigenous perspective. Dunbar-Ortiz appears to anchor herself in this Indian identity but at the same time raises question about Indigenous perspective. Dunbar-Ortiz must be careful not to assume that just because her mother was “most likely Cherokee,” her voice automatically resonates and serves as an Indigenous perspective. These confusing and contradictory statements do raise interesting questions about Indigenous identity that Dunbar-Ortiz should have further examined. Are
Lippert, Dorothy Thompson, and Stephen J. Spignesi. Native American History for Dummies. Hoboken, NJ: Wiley Pub., 2008. Print.
Duane Champagne in Social Change and Cultural Continuity Among Native Nations explains that there has never been one definitive world view that comprises any one Native American culture, as there is no such thing as one “Native community” (2007:10). However, there are certain commonalities in the ways of seeing and experiencing the world that many Native communities and their religions seem to share.
Despite the decreasing inequalities between men and women in both private and public spheres, aboriginal women continue to be oppressed and discriminated against in both. Aboriginal people in Canada are the indigenous group of people that were residing in Canada prior to the European colonization. The term First Nations, Indian and indigenous are used interchangeably when referring to aboriginal people. Prior to the colonization, aboriginal communities used to be matrilineal and the power between men and women were equally balanced. When the European came in contact with the aboriginal, there came a shift in gender role and power control leading towards discrimination against the women. As a consequence of the colonization, the aboriginal women are a dominant group that are constantly subordinated and ignored by the government system of Canada. Thus today, aboriginal women experiences double jeopardy as they belong to more than one disadvantaged group i.e. being women and belonging to aboriginal group. In contemporary world, there are not much of a difference between Aboriginal people and the other minority groups as they face the similar challenges such as gender discrimination, victimization, and experiences injustice towards them. Although aboriginal people are not considered as visible minorities, this population continues to struggle for their existence like any other visible minorities group. Although both aboriginal men and women are being discriminated in our society, the women tends to experience more discrimination in public and private sphere and are constantly the targeted for violence, abuse and are victimized. In addition, many of the problems and violence faced by aborigin...
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
For First Nations youngsters, relevant education should include education about their heritage. Where Aboriginal children are in school with other Canadians, this part of the curriculum needs to be shared generally, as self-esteem grows when an appreciation of one’s background is shared by others.
The period termed the “cultural transition” that happened soon after Aboriginal peoples made contact with the colonizers, was when they were initially stripped of their cultural authority and social power. Once Aboriginal peoples realized they had minimal control over the devastating events, they began to display behavioural patterns of helplessness and giving up (Wesley-Esquimaux & Smolewski, 2004). These behaviours of helplessness led to many of the Aboriginal peoples choosing to withdraw socially, reduce their cultural and spiritual activities, and engage in repetitive cycles of conflict. The continued acts of conflict in turn led to profound psychological problems (drug addiction, sexual abuse, alcoho...
Yellow Bird, M., Chenault, V., (1999). The Role of Social Work in Advancing the Practice of Indigenous Education: Obstacles and Promices in Empowerment-Oriented Social Work Practice. In Next Steps: Research and Practice To Advance Indian Education (pp. 201-229)
To the indigenous community, country and story creates a strong cultural identity and is the starting point to their education. The second outcome; connected with and contribute to their world, is shown through the experience and learning of the indigenous culture and the history of the country and land they live in. Outcome three; strong sense of wellbeing is shown through enhancing indigenous children’s wellbeing socially, culturally, mentally and emotionally through learning about their heritage, country and history through the stories passed down through generations and gaining a sense of belonging and self identity. Both outcome four and five; confident and involved learners and effective communicators are important as they show a unity and understanding between the indigenous culture through learning about the country and stories together about the indigenous
Having understood that the world has taken the form it has through the domination or imperialism of Western countries, it is said that they are the agents that have greatly influenced the world; their ideologies in addition to their political as well as economic influences have spread across the globe through time (Headrick, 1981).
Bennett, B., Green, S., Gilbert, S., & Bessarab, D. (2013).Our Voices: Aboriginal and Torres Strait Islander Social Work. South Yarra, Victoria: Palgrave Macmillan.
Today’s society consists of many worldviews. Most people tend to pull beliefs from different religions, but often stick to one main worldview. A worldview to me is the gathering of beliefs that shape what we do on a daily basis and forms our overall view on life. When I look at my beliefs critically, I am able to see my worldview and see how it compares to different worldviews, but also how it compares mainly to the Christian Worldview.
Exploring the important question of how indigenous families and communities should become more involved in the educative process, Samuel Coombs (2018) argues his beliefs through his title, ' If we really want to focus on closing the gap in indigenous education then families and communities must be welcomed and involved'. Coombs takes the strong stance that not only is the 'closing the gap' initiative not effective, but that more has to be done within schools in order to increase positive outcomes for indigenous education. Specifically, he supplies two areas that he believes should be improved and implemented; firstly the inclusion of indigenous communities in policy decisions; and secondly by creating educational environments that are more welcoming to not only the indigenous community, but very specifically to the