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Challenges faced by Inuit people
Challenges faced by Inuit people
Challenges faced by Inuit people
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The Innu indians have been around for many years dating back to 1000 A.D. and have descended from people who hunted whales. Innu Indians split into two different group names, which came to be the Naskapi and Montagnais, although they are in kinda the same group, the Naskapi and Montagnais indians are somewhat different. The two groups seem to dress different and they also speak different languages. According to Innu culture and history, “ the Naskapi and Montagnais bands were constant allies and have always considered themselves part of the same Innu people. There are tons of Innus still living today and over about 16,000 still live in Canada. The Naskapi and Montagnais indians grew up mostly around Canada and spread out around Quebec and …show more content…
Labrador. The Innus live on reserves which is land that belongs to them and they have control over everything. According to Innu culture and history, “ they lived in tents and small bands.” additionally the Montagnais indians actually are made up of many communities that are made into 9 groups, called the Betsiamites, Ekuanitshit, Essipit, La Romaine, Mashteuiatsh, Natashquan, Pakua, Shipi, and lastly Uashat mak Mani-Utenam. Correspondingly they also have territories by the St. Lawrence River as well as the Gulf of St. Lawrence. “In the mid- 20th century, the federal government forced Innu communities into permanent settlements” (Tanner). Most of the Inuit people lived in cold areas and had to use driftwood, animal skin and bones for natural resources. They made knives from the tusks of walruses, and other tools from soapstone. Survival is one of the key most important things to living, it teaches us to be strong and responsible. Everyone in the entire world does whatever they have to do to survive. As for the Naskapi and Montagnais indians they survived by hunting and fishing around the territories. According to Tanner, “ Innu hunted game animals like caribou in the eastern and northern areas, moose in the west, as well as beaver, bear, lake fish, and salmon.” Additionally they didn’t just use the animals for food, they also used them for clothes. The Inuit’s used every part of the caribou for their skin and bones to make clothing and tools such as drumsticks. The Naskapi and Montagnais lived in small lodges called “ wigwams” made out of wood frames they were made from caribou and birchbark. But not all of the Indians lived and survived this way eventually things evolved and it wasn’t that hard to survive like ancestors did. Today “ most Innus live in modern houses and apartment buildings, just like you” ( Tanner). Getting an education is important for anyone and everyone however some people learn very different things than others.
For the Naskapi and Montagnais learning the basics is just as important as them learning their culture and traditions. The Innus study stuff like any normal person would in a school, such as math, history, spelling, and lastly reading. But “Education for the Inuit was still problematic. Each village had its own school, funded by state with extra funds from the federal government” ( Jones). Together with learning they study their culture. Most of the Inuit culture consist of printings and carvings as well as dancing, singing, and storytelling. The Innus are famous for their arts and crafts, According to Innu culture and history , “ Traditional Inuit arts and crafts mostly involve etching decorations on ivory harpoon heads, needle cases, and other tools.” Additionally they also make masks and carvings. Naskapi and Montagnais indians are always hard at work making clothes, food, and art, but they also like to have fun! The Inuit’s like to play games that show their strength in activities such as wrestling, weightlifting, and jumping. Furthermore the Inuits did enjoy their music as much as games and sports. The Naskapi and Montagnais loved making music, they played with the drums, rattles, and this thing called a bullroarer. According to Jones, “ The Inuit created songs for dancing, for hunting, for entertaining children, for weather, for …show more content…
healing, for sarcasm, and for derision.” To the tribe's, leadership is important and it takes a good leader to help and guide its people in the right direction.
The Naskapi and Montagnais have had many great chiefs as well as scouts. Furthermore one of the famous chief's known as Jose Amaujaq Kusugak, According to Reference, “ He worked through the 1980’s and 1990’s to promote and serve the Inuit language through broadcast radio.” But later died in 2011. Another great leader named William L. Hensley or “Big Hill” was also a great leader, he left home and got an education and ended up getting a bachelor’s degree from George Washington University and additionally got honored an award for Alaskan of the Year. Lastly, the Inuit community has made such a big influence on modern America today, some of the Inuit people have actually started organizations and programs to keep the Innu traditions and languages alive, “ Literacy projects have been started at Barrow schools to encourage preservation of the language” (Jones). Overall the Inuit community has impacted lots of their culture with the world whether it was the language, lifestyle, and traditions. All things considered, Innu have adapted to modern life in the U.S but all in all till this day. They never lose sight of who they are and where they came from, and that’s the most important learning of
all.
There was a section of my tribe that moved to Moosehead Lake, They were popularly known as Moosehead Lake Indians. The Penobscot Indians of this tribe always encountered navigators before the middle of the 17th century. My tribe was often visited by French navigators and fishermen from the Great Bank and that they built there before 1555 a fort or settlement. When more thorough exploration began in the 17th century my Penobscot chief, known as Bashaba (a term probably equivalent to head-chief), seems to have had primacy over all the New England tribes southward to the Merrimac. After the war my tribe joined our emigrant tribesmen in Canada, and they now constitute the only important body of Indians remaining in New England excepting the Passamaquoddy. My tribes count in numbers estimates within the present century give them from 300 to 400 souls. They now number about 410.
In www.firstpeopleofcanada.com it states that the the Inuit lived in the Arctic, the Haida lived in Haida Gwaii and Iroquois lived in Manitoulin Island.
Wallis, Wilson D. and Ruth Sawtell. The MicMac Indians of Eastern Canada. St. Paul, Minnesota: North Central Publishing Company, 1955. 14, 21-22, 27-28, 51, 68, 192-194.
The Navajo Indians used to live in northwestern Canada and Alaska. 1,000 years ago the Navajo Indians traveled south, because there was more qualities they had seeked there. When the Navajo Indians traveled south there was a lot of oil in the 1940’s. Today the Navajo Indians are located in the Four Corners.
This paper addresses the results of interviews, observations, and research of life in the Ottawa tribe, how they see themselves and others in society and in the tribe. I mainly focused on The Little River Band of Ottawa Indian tribe. I researched their languages, pecking order, and interviewed to discover the rituals, and traditions that they believe in. In this essay I revealed how they see themselves in society. How they see other people, how they see each other, what their values were, what a typical day was etc. I initially suspected that I would have got different responses from these questions but in reality the results in the questions were almost completely the same. I studied this topic because mostly all the people that are close to me are associated in the Ottawa tribe. I additionally love the Native American culture, I feel it is beautiful and has a free concept.
The Cree people have a rich and diverse history. Through methods of written and oral teachings, a greater understanding of the Cree people and their history has become apparent. In the following, I will highlight portions of Cree history to establish an understanding of such a rich culture. As a guide, I will use ideas highlighted in Jim Kanepetew’s (n.d) teachings of “The Ten Treaty Sticks”. Underlying concepts from “The Ten Treaty Sticks” have implications on both past and current practices of the Cree people. Since a large portion of the final exam is a chronological list of happenings, I will examine and extend the teachings of “The Ten Treaty Sticks” and how these align with teachings throughout the course. Using “The Ten Treaty Sticks” as a guide, I
Across Canada and the United States there are many First Nations languages which are a part of the Algonquian language family, all of which with varying states of health. Although these languages share many characteristics of the Algonquian language family, the cultures, systems of beliefs, and geographic location of their respective Nations differentiate them. In being shaped by the landscape, cultures, and spirituality of the First Nations, the language brings the speakers closer to their land and traditions while reaffirming their identity as First Peoples. Using the Blackfoot Nation to further explore this concept, this paper will show that while language threads together First Nations culture, spirituality, traditions and land, as well as their identity, each of these essential components also maintain and revitalize the language.
The history of the Metis started with the European colonization of North America. With the arrival of the West European powers, fraternization and trade began between the European settlers and the many First Nations peoples throughout Canada. The French were the first foreign power to realize the potential benefits of allying with the First Nations peoples. Consequently, the French explorer, Samuel de Champlain, proposed a union of the French and First Nations . Champlain’s, and therefore France’s, goal was to create a mixed-blood race to populate the continent and form a new, thriving colony for France . The offspring of these unions did not live the life Champlain envisioned; instead they often lived exclusively with one group or another. It was not until the years when fur trading became a lucrative, thriving business that children of mixed descent began to realize their own unique place in the world.
The history of the Cree Indians begins where they live for the most part in Canada, and some share reservations with other tribes in North Dakota. The Cree Indians, an Alogonquian tribe sometimes called Knisteneau, were essentially forest people, though an offshoot, the so-called Plains Cree, were buffalo hunters. The Cree’s first encounter with white people was in 1640, the French Jesuits. The Cree Indians later lost many of their tribe in the 1776 break out of small pox, battles with the Sioux, and a defeat to the Blackfeet in 1870. The Cree lived by hunting, fishing, trapping, and using muskrat as one of their staples. They made sacrifices to the sun; the Great Master of Life (Erdoes, Ortiz 504).
The Menominee, or “wild rice people,” are the original inhabitants of Wisconsin and Upper Michigan. There remain about 7000 Menominee people today, of which very few still speak Algonquian, the native language (Native Languages of the Americas). The polysynthetic language is mostly continued on by the tribal elders. The Menominee people are a part of only two tribes who claim to be originally from the Wisconsin area, the other being the Winnebago people. The Fox and Sauk, Dakota, Illinois, and Cheyenne migrated from elsewhere, and the Menominee Indians, never a large tribe, couldn't do much to stop it (Milwaukee Public Museum). The Menominee people, who already suffered from the migration of other tribes, also faced pressures from the Iroquois tribes. The Iroqouis sought to monopolize the rich fur-plenty lands of northern Wisconsin and upper Michigan. In 1667, the French began to trade for furs with the Menominee. This encouraged the Menominee to abandon their large permanent villages and instead live in bands that spent spring and summer in semi-permanent villages of several hundred people.
What is Identity? Is it what you think of yourself? Is it how others see you? Or maybe it is the way you present yourself. Stories like “Ain’t I a Woman?” by Sojourner Truth , “The Lottery” by Shirley Jackson, “The Story of an Hour” by Kate Chopin, and “Indigenous Identity: What is it, and Who Really has it?” by Hilary N. Weaver give us a few examples of identity based on each one of the authors viewpoints. Both “Ain’t I a Woman?” and “The Story of an Hour”, focus on how women were viewed and placed in society before and during the suffrage movement. “The Lottery” opens our eyes to the identity issue of blindly following tradition. The author of the story “Indigenous Identity: What is it, and Who Really has it?” tells us that identity is based on; race, gender, social status, and the knowledge of one’s heritage.
This paper will discuss the Native American culture and briefly review their history, some beliefs and roles in society today. A short description into their culture with References will be used to show how Native Americans have been affected throughout hundreds of years. The trauma this culture endured has created many barriers, yet one often seen today is their extreme problem with the disease of Alcoholism. The Native American culture has gone through endless struggles, which has cost them to lose so much and still continues to impact them today. They are slowly moving back toward getting benefits that should have been available long ago, but in today’s world Native Americans still battle with many barriers not only in society, but in getting appropriate treatment for mental health or addiction issues.
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
Cultural competence is a skill essential to acquire for healthcare providers, especially nurses. Cooperating effectively and understanding individuals with different backgrounds and traditions enhances the quality of health care provided by hospitals and other medical facilities. One of the many cultures that nurses and other health care providers encounter is the American Indian or Native American culture. There are hundreds of different American Indian Tribes, but their beliefs and values only differ slightly. The culture itself embodies nature. To American Indians, “The Earth is considered to be a living organism- the body of a higher individual, with a will and desire to be well. The Earth is periodically healthy and less healthy, just as human beings are” (Spector, 2009, p. 208). This is why their way of healing and symbolic items are holistic and from nature.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a