In Richard Nelson’s “Understanding Eskimo Science” a man, Nelson, traveled
below the Arctic Circle in the boreal forest of interior Alaska were he lived, studied
and interacted with a few native Eskimos groups during the mid-1960’s. Throughout
the article Nelson provides an abundance of interesting and relevant information
about Eskimo survival coming about through the understanding of one’s
environment. Nelson’s best argument is the simple fact that these people have
managed to survive in one the, if not the, harshest environment on the planet. There
knowledge is useful, tested and true to the groups as this truly unique understanding
of there world has permitted them to thrive well in these parts. Although the
vegetation is rather scarce the Eskimo’s made due with a diet based mostly on
hunting. But as we find out in the article Nelson describes how these people are well
adapted to the art of hunting. The relationship between man and animal is described
to be one of intricate understanding and respect: “Koyukon hunters know that an
animal’s life ebbs slowly, that it remains aware and sensitive to how people treat its
body”.
The Eskimo people have accumulated a massive memory based archive of
scientifically valid knowledge concerning the diverse workings of the landscape of
Alaska. Unfortunately Nelson makes it all too clear that this knowledge is
disappearing and he fears that once gone there will never again be such a deep link
between man and land. On a side note, this arcticle also makes it clear that the
Eskimo’s respect there elders and place them at the head of all that is important as
there knowledge and experience is treasured. They are the teachers of there people
and the identity of the Eskimo is reflected in stores of experience in the minds of
elders like Igruk.
Nelson is most obviously a rational man saying rational things, but as is often
the case with topics concerning native people, this knowledge will probably be lost
in time. This article makes one think about man as a hole. Are we truly happy in our
jungles of steel? Have we not lost something of great importance, something the
Eskimo people have managed to conserve through all these millennia. We have lost
contact with the spirit of nature. We have lost it to a point where our scientist do not
consider Eskimo science (general knowledge) as a valid enough foundation for
The unit readings argue that anthropologists insist that global flows also partake in affecting local practices. The beliefs and customs of the Inuit are accounted for their interaction with the environment, but these factors also interrelate with neighbouring societies, global capitalism, and international NGOs, as Martha of the North describes. The Inuit were used by the Canadian government in a form of racism and cruelty. To affirm sovereignty in the vast arctic land, Canada had to have permanent residences residing within these territories. They had created a façade that they were providing the Inuit with the opportunity of a better life when in reality, they did not care about them at all. The government had less than honest intentions. What the people who represented the nation did to the relocation of the Inuit is unacceptable and its effect can be explained through holism but also goes beyond the concept on an international scale. Global practices influenced the local practices of the Inuit in the High Arctic. The government representatives of Canada at that time did not value the lives of these people and only cared about their own
The books author, James (Sákéj) Youngblood Henderson came to write this book as a result of living with his wife, Marie Battiste (a celebrated Mi’kmaw scholar and educator) in her Mi’kmaq community of Eskasoni (10). It was the community of Eskasoni that compelled Henderson to compile their histories in a form that would not disrupt the Mi’kmaq worldviews, culture and spirituality they represent but as well easily conveyable to non-Aboriginal peoples.
Imagine that you were Douglas Mawson, along with two other explorers exploring unknown Antarctica, when everything goes wrong. Douglas Mawson suffered more adversity than Henrietta Lacks and Phineas Gage. Henrietta Lacks is about a woman who died from cervical cancer and her cells were extracted; later to find that her cells were immortal. Phineas Gage was a normal man when an extraordinary thing happened—he had a iron rod go through his skull. Phineas gage didn’t go through as much hardship, but he did go through more than Lacks. Half way through Mawson’s journey, both of his partners died, and it was just him, all alone in Antarctica. So, as anyone could see, Mawson experiences the most adversity among the three figures for many reasons.
Winona Wheeler’s essay, “Cree Intellectual Traditions in History” analyzes the oral history of First Nations Elders. She specifically questions the identities of the Elders telling their story and how they have attained the stories that they are telling. Wheeler’s thesis is that the Elders are not mere storages of knowledge, they are humans. And as the days go on, few of them remain which makes it even more relevant to take in what they have and pass it on to the newer generations.
to Alaska and was in the frontier. Unfortunately he was unable to survive, dieing of starvation.
Hunting, which was the primal source of food, goes far beyond satisfying the physical body. Therefore societies, such as the Eskimo, handle every aspect of their food in a `special' and symbolic way. This is what Gill was explaining and the ceremonies, as well as, the way of life in regards to the food are evidence of this.
While watching a video entitled “Eskimo: Fight for Life” about the daily life of an Eskimo and what they do to survive; I was very surprised to see what the living conditions were. For starters, the weather that they live in on average is about thirty- fifty degrees below zero. Although many people living in New York today may think these are extreme weather conditions, and it may be impossible for us to phantom the idea of living there; the Inuit found a method to live life blissfully when they were together while enduring the Artic environment through the outrageous temperatures. A couple of things the Eskimos did to help them survive was, build igloos to stay and sleep together under animal fur to stay warm, the men and women had their individual roles to provide for the family, and lastly they entertain themselves
The current generation of native people in Canada are greatly impacted by efforts made by the Canadian government that forced previous generations to assimilate and give up their culture. Most of the fifth generation of native people are not directly impacted by the atrocities that forced their people to give up their culture for the benefit of others; however, their diminished cultural identity is a result of it. Parents who are raising the fifth generation have difficulty passing on their Indian identity to their children (Deiter-McArthur 381). The parents and grandparents of the fifth generation were raised in the residential school system, where they were stopped from showing affection or love for one another even if it was their own brother or sister. This results in a lack of ability for some of them to show love toward their children (Maniitok). Another e...
Bastien, B. (2011). Blackfoot ways of knowing: The worldview of the siksikaitsitapi. Calgary, Alberta: University of Calgary Press.
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.
Alaskan culture is full of a variance of characteristics. The Alaskan people have a deep sense of respect, pride and honor. This is as a result of the need and ability to adapt to an ever changing environment and still find a way to thrive. The Alaskan people are a strong representation of the American spirit of perseverance. The research done in this paper allowed me to view the Alaskan Native in an entirely different manner. My intent with this paper is to inform the reader on Alaskan culture, geographical breakdown, beliefs, as well as highlight the advancements of the Alaskan way of life throughout the years.
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
In society today there has been a lot of talk about animal intelligence and how they and we interact with them. Many pet owners believe that their pet is intelligent and compassionate, but some people and scientist don’t believe it's true. Well, I believe animals are intelligent and compassionate, but don’t have a sense of awareness of their actions.
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal