Category: Indigenous People

Indigenous people’s representation in the media is a topic of great importance for both indigenous and non-indigenous audiences. While the former are impacted and involved in the events, issues, and opportunities revealed in these mainstream sources, the letter might gain more cultural awareness and be more supportive and proactive after receiving more information. In this paper, Unreserved with Rosanna Deerchild’s podcast on CBC Radio, InFocus TV show on APTN, and Windspeaker news provider are reviewed regarding their role in presenting the voices of Indigenous people.

The first indigenous source under analysis is the “Tech that Protects, projects and Preserves” podcast episode from Unreserved with Rosanna Deerchild. The episode covers the ways in which indigenous communities of Canada and around the globe interact with technological advancements and employ them to promote their culture. For example, it is described in the podcast that oral culture preservation in a piece of art is similar to NFT technology in a manner of conserving value (Deerchild, 2022). NFTs allow for funding of indigenous education (such as the One Hundred Drums project), make culture-keeping efforts affordable, and decolonize education. Hence, NFTs are seen as a privilege to support indigenous creators and youth by the community.

Moreover, the episode discusses how Web3 provides opportunities to bring culture into the digital space. Web3 allows the indigenous people to be the owners of their data, to monetize it, and not be a victim of digital stealing (Deerchild, 2022). Furthermore, a space for intergenerational communication emerged with decentralized story-telling of the modern world, similar to indigenous conversations about their experiences. However, it has been argued that open-source projects might be used against the values of their creations, which is a problem for the community and why creators apply indigenous ethics to the development of technology. Finally, the Purity and Decay (now Hill Agency) video game is examined as an example of developers’ aim to present Indigenous stories (Deerchild, 2022). The play concerns PTSD experiences of Indigenous women reflected in an interactive form.

It can be argued that the described episode of Unreserved with Rosanna Deerchild is an excellent illustration of the influential role of the digital world in preserving and promoting Indigenous culture. The podcast interviewees highlight the opportunities the newest innovations open to their community. Moreover, such an episode is a suitable medium for spreading the news about the achievements of indigenous people in this sphere. Hence, the results of their interaction with NFTs, Web3, and game design can be known to both indigenous and non-indigenous audiences and reach a significant impact.

The following source under analysis is a TV show episode on APTN by InFocus, titled “Stats can say two-thirds of Indigenous women experience violence or sexual assault.” As the name suggests, the episode discusses the issue of violence against Indigenous women and their underrepresentation in justice procedures and media coverage. As such, according to a recent Statistics Canada report, First Nations, Inuit, and Métis women continue to face more significant rates of sexual assaults and violence than non-Indigenous women across the country (Ridgen, 2022). The episode provides insights into the recent cases of sexual assaults on Indigenous women by officials, including the interviews of the victims and concerned people of the community. An indigenous person comments that sexual violence and misconduct could be viewed sexual as signs that the relationship with Mother Earth and the sacredness of women are forgotten (Ridgen, 2022). In turn, this phenomenon implies a lack of spiritual connectedness.

A victim of sexual assault provides the other perspective on the issue. They argue that the history of mistrust of police causes Indigenous women not to report sexual crimes. Inappropriate behavior of the officers during questioning and silencing the indigenous voices is the frequent reason for such behavior (Ridgen, 2022). Furthermore, the interviewee highlights that the foster care institutions for Indigenous people are corrupt, and their workers often engage in assaulting girls. The victim argues that these establishments must be dismantled and reassembled to be indigenously led in the future. Finally, the #Metoo campaign turned those voices into shouts, emboldening everyone to look more closely at the problems in their homes and communities.

Hence, one can underline the vital mission of the show, which is to bring light to the unheard problems of the indigenous communities. The episode effectively highlights the most traumatic experiences of Indigenous women and the structural discrimination cases that lead to underrepresentation and lack of justice. Moreover, the show provides an opportunity for the indigenous people to present their perspectives on the issue and call to action others. Compared to the previous source under analysis, this episode deals with a more troubling part of Indigenous people’s lives. Moreover, it has a greater reach to the audience and brings to life convincing and emphatic narratives that not only inform but also embolden people to act.

Next, the printed sources deserve attention concerning their contribution to bringing awareness about the Indigenous community. As such, “Law professor says Alberta court’s new Indigenous Justice Strategy provides good first step” news article by Narine (2022b) from Windspealer provides immediate insight into judicial changes. Namely, the paper reports that the Provincial Court of Alberta has revealed a new Indigenous Justice Strategy that seeks to ensure that the People’s court is for all persons. The initiative aims to address Indigenous people’s overall lack of access to the court system, their widespread lack of trust in the judicial system, overrepresentation in trial detention, as well as children in foster care. Progress on execution will be documented in the court’s biannual report. However, it has yet to be established how progress on the strategy’s effect on Indigenous life would be quantified. While Alberta First Nations do not have a centralized justice court, they may work with the Métis Nation of Alberta to create one, which would be highly effective (Narine, 2022b). Thus, the proposal asks the court and Indigenous leaders to communicate more openly.

Hence, the described news article highlights the positive changes in Alberta’s indigenous community. However, the paper does not seem to include the voices of indigenous people and their perspectives on the proposed initiative. It contrasts with the previous two sources, where opinions and suggestions of the people immediately involved in the issues are emphasized. Therefore, it is unclear whether the local indigenous population is aware of and approves of the change, which signifies a lack of representation in the source.

The final source for an investigation comes from the same news, namely, Windspeaker. The article “Personal Passion of Alberta Chief Judge Leads to creation of Indigenous Justice Strategy” concerns the same story as the previous one discussed in the paper. According to the plan, the court’s purpose is to create a culturally appropriate, rehabilitative, and comprehensive justice system for Indigenous persons (Narine, 2022a). It is highlighted that the policy comes seven years after the final report on the consequences of the Indian residential school system and after the initial trial in the brutal death of Indigenous woman Cindy Gladue, in which she was treated disrespectfully in court. The judges who push for these reforms frequently face tremendous barriers and impediments. However, the policy’s main contributor, Redman, collaborated with a committee of five judges, including Indigenous judges Karen Crowshoe, Danielle Dalton, and Ivan Ladouceur, to develop the three-year approach. He also visited First Nation and Métis settlements to speak with leaders (Narine, 2022a). Thus, the article demonstrates the collaboration between the local community and indigenous people.

It is evident that the current article emphasizes the lives and involvement of Indigenous people more than the previous one. Namely, it mentions the visits to the communities of Métis and First Nation, as well as Indigenous judges, which points to the existence of consideration of these people’s perspectives on the initiatives. However, the article still does not cover the reactions, opinions, and aspirations of the indigenous judges and communities involved. Hence, it does not represent the voices of the people who are impacted by the news the most.

To conclude, the mainstream sources about Indigenous people’s lives and news highlight the issues and opportunities of the community. As such, Unreserved with Rosanna Deerchild’s podcast provides valuable insights into the achievements of Indigenous creators in the technology area while promoting the most successful projects, which helps to fund the initiatives. InFocus on APTN discusses the sensitive topic of sexual violence while interviewing Indigenous individuals, which is an essential move for representation. Finally, Winspeaker’s articles concern the Indigenous news but lack the actual perspective of the Indigenous community.

References

Deerchild, R. (2022). Tech that protects, projects, and preserves. Web.

Narine, S. (2022a,). Personal passion of Alberta chief judge leads to creation of Indigenous justice strategy. Windspeaker. Web.

Narine, S. (2022b). Law professor says Alberta court’s new Indigenous justice strategy provides good first step. Windspeaker. Web.

Ridgen, M. (Director). (2022). Stats can say two-thirds of Indigenous women experience violence or sexual assault [APTN News]. Web.

Indigenous people, also known as the aboriginals, refer to the first group of persons in a given country, which may be the native Americans, Canadians or Australians for this case. For example, the indigenous tribes in the US originally occupied the country, alongside Alaska Natives (Porsanger & Virtanen, 2019). There are many other aboriginals, more so when it comes to Australian and Canadian contexts. Aboriginals mostly face problems in most cases being overlooked by the governing regulations. Additionally, aboriginals have lived in dire conditions, and also, there are low academic achievements. Compared to other ethnic groups, there is more violence against indigenous women and girls, which has led to gender non-conforming at shocking rates (Ahmad, 2019). Other problems that aboriginals face include violating their voting rights, communal exploitation of the land owned by these people initially, and notable levels of health inequality. It is also important to note that there has been cultural distortion for many native Americans which in reality appears like modern colonialism.

Background and Need

Purpose of the Study

The study aims to investigate the major challenges that groups of indigenous people face in despite existing policies that guarantee equal rights for these groups. The study aims to establish why the policies put in place are ineffective in guaranteeing equality for the indigenous people. Through the study, it is possible to develop frameworks that may effectively improve the state of aboriginal groups in the US, Canada, and other regions in the world. The research helps a reader find important tips that are considerable in navigating the solution towards protecting the native people in the US.

The Research Questions

The research questions for this study include a raft of enquiries as follows:

1. Are the current policies relating to aboriginals effective in promoting the rights of these indigenous groups in the US?
2. What are the major problems that hinder the success of an effective guarantee of equity and equality for indigenous people in the US?
3. What reforms or frameworks are required to drive the protection and respect for indigenous people in the US and other countries

Statement of the Problem

The current policies that relate to aboriginal groups are rooted in assimilation. There is no definite and clear protection of aboriginal groups due to the stereotyped notions that the indigenous people had been inferior to the groups that came later to the industrial revolution and civilization. The problem was significantly evident in the 16^th and 17^th centuries when Europeans approached various American groups differently regarding respect for human dignity and recognition as key players in a given society (Meneses-Navarro et al., 2020). From the history of colonization in the US, many aboriginals, such as Southwest Indians, have experienced tough battles against society. There were atrocities committed against many native people by Hernando de Soto and other key characters hence, colonialization being evident.

Theoretical Framework

Despite the guarantee for health protection in the US for the indigenous people, many persons under this category still face troubles when getting their health solutions. There is a high level of neo-colonialism since the differences from the majority make it difficult for the indigenous people to get health care effectively. Health policies that protect the aboriginals seem not to be covered as expected, which has led to the the continuation of struggles for these groups. For example, some policies exist to ensure the right to the indigenous people’s well-being and the right to information and communication and information. There is a need for a holistic approach to the right to health for these native groups. Currently, The Department of Justice Sovereignty Policy reaffirms the recognition of Indian tribes among the first groups in the US (Porsanger & Virtanen, 2019). However, little has been done to promote the sovereignty cues as these Indian natives in the US face challenges of racism and alienation that make segregation to be evident.

Aboriginals have experienced stigma, discrimination, and racial disparities. These groups undergo the challenges due to the challenge between the majority and the minority. For example, during the strike of COVID-19, many indigenous people in US and Australia were challenged by the lack of proper medical care due to the proximity to health care facilities (Porsanger & Virtanen, 2019). Indigenous people often reside in rural or remote areas where marginalization could hinder the efficacy of social amenities such as standard education and healthcare. The coronavirus disease claimed lives for many indigenous people as the infection rate had increased even for the urban points with advanced medical facilities. Aboriginal culture has been merged with western assimilation, threatening the loss of norms that were part of the indigenous people. In the US administration, many presidents such as Bill Clinton, Barack Obama, and George Bush pushed for the embracing of aboriginal rights recommended by the United Nations. However, despite all the policies set, the US has struggled in implementing the recommendations up to date, which makes an aspect of modern colonialism.

Review of the Literature

A Raft of Policies Promoting the Life of Indigenous People

Many scholarly sources can aid in researching indigenous people in the US, Canada, Australia, and other countries. In 2010, the United Nations General Assembly organized a plenary meeting which later developed to be World Conference on indigenous people (Ahmad, 2019). The key aspect in this matter was sharing of perspectives and practices that would see the realization of full implementation of rights for indigenous people in the world. With the UN’s initiative to change the lives of aboriginals, a significant move saw the embracing of rights for indigenous people in the society (Ahmad, 2019). however, these rights have not been attained fully in the US and many other parts where indigenous people form part of the society.

Various policies show concern for aboriginals in relation to anti-colonization in the modern era. For example, ‘Law if Indigenous Peoples in the Americas’ is a statutory aspect that seeks to classify the aboriginals as important people in the society (Porsanger & Virtanen, 2019). The sovereignty and jurisdictionally through the policy is based on the Act of Congress of June 1934, also known as The Indian Wheeler-Howard Act of 1934 (Porsanger & Virtanen, 2019). This policy aims to have an inclusive government where aboriginals form parts of key decision-makers in the executive, judiciary, and legislature. Up to today, more than 560 tribal entities have been acknowledged to have liberty and freedom concerning the federal government of the US (Porsanger & Virtanen, 2019). However, most of the amendments seem to expand the majority while the minority being segregated socially, politically, and economically.

Like the US, Canada has also had policies that are leaned towards the aboriginal people’s welfare. For example, the Canadian government signed treaties with aboriginals on land ownership under a policy that was known as Indian Act 1876 (Meneses-Navarro et al., 2020). This act enabled the government to recognize Indians in the national register. Later, the Canadian Charter of Rights and Freedoms was adopted in 1982, which embraced all the rights for aboriginals in terms of cultural ties and population factors (Meneses-Navarro et al., 2020). Besides several policies seeking to complete full rights for indigenous people, some loopholes have been evident, making these natives face challenges in their daily lives.

Major Problems with Aboriginals and Legal Reforms Needed

With the US having many assets, the aboriginal people are still poor marking one of the major issues with these native groups. For example, the indigenous people in the US have been marginalized when it comes to shared prosperity, health and insurance, and cultural conservation. It is true to say that the indigenous groups own vast tracts of lands that have rich natural resources and cultural property (Zmyvalova, 2017). These groups have suffered for a long time due to the lack of self-governance and control over the assets since they are forced to follow the dominant groups’ decisions on economic, social, and political matters. The culture of centralization among themselves in the move to have a communal expansion has been overlooked by the other parties, making aboriginals live in poverty.

In Canada and Australia, aboriginals have faced active and passive colonial-centric threats despite many policies existing to neutralize the societal perspective on the different groups of people living. For example, the eviction from the native territories for conservation is a major element that shows the challenges these groups face (Meneses-Navarro et al., 2020). There is a lack of ecological balance since the destruction of sacred sites has been rampant by the authorities. Indigenous persons often find themselves at the receiving end from the government due to the withholding of citizenship and violence used to control matters in their areas. So, the existing policies regarding aboriginals are not effective since most of the elements call for assimilation of the dominant culture sidelining the native people’s lives

Aboriginals face other problems, such as poor living conditions, low educational outreach, and lack of health equity. According to the US Department of Health and Human Services, these groups are 30% more likely to be obese, which may lead to illnesses that make them die (Ahmad, 2019 p. 1337). More than 50% of adults are obese when it comes to native people. Hence, there is a risk of high cholesterol, heart disease, and stroke (Ahmad, 2019 p. 1339). There is also a lack of funding of health resources which bars culturally competent care for the aboriginals when they face health risks. Additionally, the US Bureau of Labor Statistics shows that American Indian and Alaska Native persons face a 6.6% unemployment rate compared to the national 3.9% (Ahmad, 2019 p. 1341). There is a need for reforms such as reviewing the aboriginal rights bypassing the rules in parliament, and implementing them through legal enforcement (Ahmad, 2019 p. 1342). That would ensure the problems faced are not majorly affecting the well-being of the aboriginals living in the US, Canada, Australia, and other parts of the world.

Methodology

Research Design

This proposal will be based on a quantitative descriptive research design. The reason is that the study seeks to describe the current status of aboriginal affairs in the US, Canada, and other mentioned countries. Through the research, a reader identifies the policies put in place to protect these native groups, the major problems they face, and the required intervention to guarantee equality in their lives (Tan, 2017). The systematic information about the indigenous people in these areas guides the researcher to know the effective data collection tools and analysis procedures. The analysis and synthesis of data shall be to conclude how current policies related to aboriginals are rooted in assimilation. Therefore, this research design is effective as it can be complemented with other requirements in the study.

Sample

The study shall utilize cluster samples from semi-structured interviews of the members from the indigenous communities. For example, clusters will be grouped depending on the categories such as Indian, Spanish, and Australian groups that were among the first people in the US (Tan, 2017). From the population, about ten clusters will be developed. The responses from the interviews are used to build a projection of the outcome in terms of the major problems and frameworks required for full implementation of equality to aboriginals.

Instrumentation

The study uses a semi-structured interview whereby the interviewee shall not be tied to follow a formalized list of questions. Instead, the questions shall be open-ended, allowing a brief discussion with the parties involved. This instrumentation is appropriate because of the nature of the variables being investigated (Tan, 2017). For example, it is better to ask a person to explain how indigenous people face health inequality than to give them prompts that they tick existence of the same. Thus, this research shall be guarantee quality, reliability, and replicability by using different questions related to one subject.

Limitations and Implications

Limitations

The study has various limitations, more so that which concerns the topics. Asking people to express their take concerning government agendas portrays some risk as some people will be in fear that their feedback may not be concealed to the public domain. Many people do not understand that a study is meant to bring a solution. Rather, they assume a researcher is motivated to apply scientific processes to complete certain tasks for a promised incentive (Tan, 2017). Additionally, the study has limitations on the feedback required due to the mixed reactions that people may have about the rights of aboriginals. Many people will be probed to offer exaggerated responses about the lapse relating to the policies and implementation of the aboriginal group’s key interest. Thus, it might be difficult to measure the authenticity of some answers since they may appear convincing and logical.

Implications

This research will be important to understand the extent to which the indigenous people are being troubled by the marginalization, discrimination, and racial disparities in life. The findings will be feasible to present the outcome for consideration during a review of aboriginals’ state of affairs (Tan, 2017). The results will also be used to show the ability of the researcher to apply scientific methodologies and procedures in quantitative research. Therefore, a complete research impact shall be evident, under the research implications, which complements both the audience and the researcher.

References

Ahmad, A. (2019). A review on development of social entrepreneurship projects among indigenous people.International Journal of Psychosocial Rehabilitation, 23(4), 1335-1342. Web.

Meneses-Navarro, S., Freyermuth-Enciso, M., Pelcastre-Villafuerte, B., Campos-Navarro, R., Meléndez-Navarro, D., & Gómez-Flores-Ramos, L. (2020). The challenges facing indigenous communities in Latin America as they confront the COVID-19 pandemic.International Journal for Equity in Health, 19(1), 22-27. Web.

Porsanger, J., & Virtanen, P. (2019). Introduction—a holistic approach to Indigenous peoples’ rights to cultural heritage. Alternative: An International Journal of Indigenous Peoples, 15(4), 289-298. Web.

Tan, W. (2017). Research methods. WSPC.

Zmyvalova, E. (2017). Book review: Valery Tishkov (ed.), The Russian Arctic: Indigenous peoples and industrial development.Alternative: An International Journal of Indigenous Peoples, 13(2), 132-134. Web.

Introduction

Essentialism is a general view of specific properties possessed by a group as collective and not dependent on environment or circumstances. Essentialism is used in identifying essential cultural distinctiveness of a particular nation or culture and thus a group such as the Australian Indigenous people can be recognizes in such a manner.

Identity on the other hand is used to depict an individual’s knowledge of him or herself as a discrete, separate entity as well as the individual’s self-affiliation or recognition by others as a component of a cultural group. The Australian Indigenous people are generally known as the Australian Aborigines. This essay therefore essentially aims at discussing the cultural individuality of the Australian Aborigines as well as the universal acknowledgment of the Australian Aborigines’ practices.

Brief History

It is estimated that the first inhabitants of Australia arrived approximately 40,000 to 70,000 years ago. Aborigines are thought to be the descendants of the inhabitants who arrived in Australia through a single migration though there are contravening arguments that suggest the Aborigines are descendants of individuals who arrived in Australia in three waves of migration (Frederick, 1987).

Once settled, the inhabitants divided themselves into a number of clans comprising of five to forty individuals (Tatz, 2005). According to Claire & Koch (2004), these clans were then integrated into nations with each nation having its own language or languages. The total number of nations was two hundred and fifty; therefore there existed more than two hundred and fifty languages.

A minimum population number of 315,000 inhabitants were approximated during the initial arrival of Europeans in 1788 to Australia, though it is possible that there existed more than 700,000 inhabitants (Paradies, 2006). Aborigines are thought to have lived as hunters and gatherers since they hunted animals for meat and cultivated the land for food.

Aboriginal communities were usually itinerant or else semi-nomadic since they depended on the availability of food and favorable seasonal conditions to settle in a given area (Lunn, 2008). For this reason, population densities varied in different regions with the greatest population being located in the southern and eastern regions, mostly the River Murray valley (Hughes, 2008).

Read (1981) indicates that the existing nations/clans managed to have a relatively cordial relationship though currently the nations no longer exist and approximately 200 languages are extinct or on the brink of extinction. Australian Indigenous people have often been referred to as “black” due to their superficial physiognomy rather than ethnology (Gardiner, 2000). Also the Australian Indigenous people have been commonly classified together with other black skin peoples of Asia and Africa (Paradies, 2006).

Languages

There were more than 250 languages used amongst the Indigenous Australians before the Europeans arrived in the continent. Currently, there are less than twenty languages still being spoken by all age groups with most of the other languages being rendered extinct (Hughes, 2008). It is interesting to note that the mainland languages spoken by the Australian Aboriginal people have no relation to any other languages outside Australia (Frederick, 1987).

The Pama-Nyungan languages and the non-Pama Nyungan are the two major languages spoken by the Australian indigenous people (Flannery, 1994). Most common are the Pama-Nyungan languages and the related languages which are widely used by most communities of the Australian indigenous people. According to Lunn (2008), the non-Pama-Nyungan languages on the other hand are spoken by a secluded minority who are mostly located in the northern parts of Australia, around the Gulf of Carpentaria and the Western Kimberley.

Food

The Australian Aboriginal people practiced a hunter-gatherer lifestyle which consequently meant they moved often in search of food and also due to seasonal/climatic change. The Aboriginal people are also known to have altered certain aspects of the environment to create favorable conditions for certain species plants to grow. They also practiced “firestick farming” where they laid dry grass in specific areas seasonally in order to attract animals for capture (Paradies, 2006).

Men were responsible for hunting the big game such as kangaroos and emus where they used spears, clubs and snares and hunted individually or in small groups of two to three members (Flannery, 1994). Young men and boys hunted for smaller animals such as marsupials, birds and fish and the smaller animals were trapped either using snares or fish traps. Women on the other hand were responsible for providing vegetative food so their work was primarily foraging for nuts, tubers, seeds and small game.

Women foraged in large groups and spent several hours doing so since vegetation comprised 80% of the Aboriginal meals. In addition, the Australian indigenous people had tools which were however simple. Men had spears, clubs and spear thrower while women used a digging stick. Several Aboriginal tribes caught fish using lines made of crude shell or wooden hooks or set fish traps in rivers and along the coast to capture fish (Read, 1981).

As indicated by Paradies (2006), due to the Aboriginal spiritual beliefs regarding ‘the Dreamtime’ and mutual respect for the land; symbolic totemic associations between human and nonhuman species were common. Killing and eating the totem was regarded as a taboo since the animal was considered sacred. Some foods were also regarded as taboo during certain stages of life in both men and women. Wallaby and bandicoot were prohibited to girls, since they were thought to cause premature puberty.

Young boys were also denied certain species of bandicoot since they were considered to cause discoloration of facial hair leading to a brownish beard instead of a black one (Frederick, 1987). Men also refrained from eating certain plants, while animal parts such as heart, liver and kidneys were reserved for highly regarded individuals (Claire & Koch, 2004). Pregnant women were forbidden from eating bitter tubers since it was thought the tubers caused miscarriages or stunted growth of the child (Gardiner, 2000).

Culture of the Australian Indigenous people

The Australian Aboriginal people have a vast number of tribes which breakdown to diverse language groups and hence cultural practices differ according to the tribes. There were initially various different groups, due to the fact that 250 nations existed and each nation had numerous clans which had different cultural practices.

According to Hughes (2008), these cultures integrated as time progressed and eventually a more common culture among the tribes was adapted. Due to the convergence of the tribes to common ancestry, cultural practices tend to have many similarities (Claire & Koch, 2004); The Australian Aborigines have customarily believed in an animist spiritual structure with most of the tribes having a symbolic totem which is usually an animal.

The Rainbow Serpent and Bunjil are considered to be the most common spiritual figures among the Australian indigenous people (Frederick, 1987). Aboriginals also believe in a significant period in the secluded precedent referred to as ‘the Dreamtime’ when the initial ancestors known as the First Peoples moved through the land, creating earthly beings and naming them along their journey.

In addition, they believe “The Dreaming” takes place simultaneously both in the ancient time of creation and the current reality in parallel levels of the land (Gibson & Dunbar-Hall, 2005). Indigenous Australia’s oral folklore and spiritual principles are subject to the respect for the land and also influenced by the Dreamtime era.

Different Indigenous Australian communities developed distinctive songs, musical instruments and folk styles (Gibson & Dunbar-Hall, 2005).

For instance, Clapping sticks were a prominent musical instrument among the Australian Aboriginal people and they were used to control and maintain the rhythm of a song. Another widely accepted and an Aboriginal associated musical instrument is the didgeridoo, which was conventionally used and uniquely made by the inhabitants of the eastern Kimberley region and Arnhem Land for example the Yolngu, and the instrument was exclusively played by the men in these communities (Gibson & Dunbar-Hall, 2005).

The Australian Aboriginal people expressed their experiences and imagination through painting which was mostly done on rock surfaces. However, some tribes also developed another painting skill which allowed them to peel off tree barks and use them as painting surfaces. The paintings were made of brown color with paint derived from ochre and the paintings usually reflected their view of Dreamtime (Flannery, 1994).

Conclusion

The Australian Aboriginal people have been known to suffer tremendously in the modernized conditions in Australia. Aboriginal students attain lower education on average when compared to their peers. According to Tatz (2005), only a small group of less than 25% of indigenous adults had a professional or higher education prerequisite as compared to about 50% of the whole Australian population.

Consequently, the unemployment rate of the Australian Aboriginal people is relatively high on a national scale, regardless of the preferential employment policies. This has led the Australian Aboriginals to adapt a lower standard of living relative to all Australians and as a result they have a higher fatality rate due to lack of access to medical facilities.

This has ended up causing frustration among the Aboriginals which conversely has encouraged substance abuse that has partly led to the high rate of fatalities. In addition, substance abuse and employment have led to a higher crime rate among the Aboriginals with about 11 out of 20 prisoners in Australia being indigenous Australians.

References

Claire, B., & Koch, H. (2004) Australian Languages: Classification and the comparative method. Sydney: John Benjamins.

Flannery, T. (1994) The Future Eaters: An Ecological History of the Australasian Lands and People. Atlanta: Grove Press.

Frederick, R. (1987) The Traditional Mode of Production of the Australian Aborigines. Sydney: Angus and Robertson.

Gardiner, J. G. (2000) The Definition of Aboriginality. Web.

Gibson, C., & Dunbar-Hall, P. (2005) Deadly Sounds, Deadly Places: Contemporary Aboriginal Music in Australia. South Wales: UNSW Press.

Hughes, H. (2008) Who Are Indigenous Australians? Web.

Lunn, S. (2008) Life gap figures not black and white. Web.

Paradies, C. (2006) Beyond Black and White: Essentialism, hybridity and Indigeneity. Journal of Sociology, Vol. 42, No. 4, pp. 355-367.

Read, P. (1981) The Stolen Generations: The Removal of Aboriginal children in New South Wales 1883 to 1969 Web.

Tatz, C. (2005) Aboriginal Suicide Is Different. Canberra: Aboriginal Studies Press.

Background

The proposed empowerment project suggests a comprehensive introduction to decolonization for Indigenous and Non-Indigenous residents of Mnidoo Mnising (Manitoulin Island). The introduction should be instated through a food sovereignty project that explores attitudes toward indigenous planting and harvesting in Mnidoo Mnising. Nikolakis and Hotte (2018) claim that “growing recognition of Indigenous Peoples’ legal rights to forests has motivated an increase in collaborative forest governance in recent decades” (p. 46). Decolonizing Indigenous peoples’ cultural, psychological, and economic freedom requires efforts to mobilize communities at the local level. The project will be conducted in the First Nation of M’Chigeeng on Manitoulin Island, northeastern Ontario, Canada.

General Overview and Rationale

Through learning circles with the practice of planting and harvesting, this project will empower Indigenous people to speak to power by exposing the complexity and negativity of patriarchy, colonialism, white supremacy, and capitalism. The issues this projects attempts to solve are: How can Indigenous Feminist protect food sovereignty practices support decolonization? Furthermore: What does decolonization mean to the residents of Mnidoo Mnising (Manitoulin Island)? The weekly multicultural talking circle about food sovereignty changes in the community will provide new tools for decolonization of Indigenous people in five stages. People will be invited to understand the terminology and adopt personal responsibility for the decolonization process of Biskaabiiyang. Greenwood et al. (2018) supply that “geography matters in the lives and being-ness of Indigenous people as more than just human or social construction” (p. 192). Discrimination against the Anishinaabe population is also expected to be discussed in conversational circles. The project’s journey will connect multiple generations and encourage them to have open conversations about resilience and perseverance.

Region Relevance

The struggle for the rights of Indigenous people of the North America region only truly began in the 21th century, and so far, the situation of this population group cannot be called favorable. Indigenous people continue to experience discrimination despite the numerous affirmations from government that it will provide better environment for them. The main problem of colonization is that for most countries, and especially Canada, any national minority looks like a potential source of separatism and social division. Moeke-Pickering et al. (2018), for example, add that “the media plays a large role in facilitating negative racial and gender ideologies about Indigenous women” (p. 54). Thus, decolonization, supported and empowered specifically by Indigenous Feminists, remains a crucial element in the restoration of the Indigenous society.

Location Relevance

Decolonization is a multifaceted process that holds many various aspects to it, from restoration of traditional ways of life to the revival of cultural and literal legacy. This project chose to reinstate the food sovereignty in Mnidoo Mnising, as it will allow the Indigenous population to restore both their economic independence and their traditional way of working with the land. It will also be supported by Indigenous Feminists to empower the local women and uphold their position as preserves of oral cultural legacy. Townsend et al. (2020) add that “many of the high carbon density forests and peatlands that are prioritized for nature-based solutions globally are found within the traditional territories of Indigenous Nations in Canada” (p. 551). Mnidoo Mnising is a fertile land that can provide naturally grown food for the Indigenous community, thus it is extremely important to empower and educate the people of the Anishinaabe tribe on how to work it.

Place Relevance

The core goal of the project is to impart knowledge to young individuals of the local community in order to reclaim sound, voice, identity, and nationhood through learning circles and reconnection to the land. The Anishinaabe should remember how to plant and eat the grown products to ensure fresh food is available to all people in the community. Indigenous feminist analysis and participatory research will also bring women together to discuss Indigenous praxis to mobilize tangible solutions at the grassroots level of food sovereignty decolonization.

Additionally, the community will participate in planting and harvesting activities that will help build and maintain social ties between its members. According to Lines and Jardine (2019), “relationships, interconnectivity, and community are fundamental to the social determinants of Indigenous health” (p. 1). Traditional ways of working with the land will be proposed and discussed as a means of preserving the historical legacy of Indigenous people. Moreover, Indigenous Feminists will be interviewed to gain additional perspective on the matter of food sovereignty. The skills that can be acquired by the Indigenous people in the process of the project can be passed on from generation to generation, which certainly gives greater independence to the people. The accumulations of culture, expressed through the consciousness, will give real benefits to the peoples of Manitoulin for many generations to come.

Movement Relevance

Participation in talking circles, planting and harvesting activities will be open to all Indigenous and non-Indigenous residents of Mnidoo Mnising (Manitoulin Island). People with any occupation and affiliation will be welcome, as it will ensure the multitude of perspectives. The project will require the transfer of necessary seeds to the planting site, which should be discussed with local authorities. Indigenous people should be aware that they are being offered not an exploitative but, on the contrary, a liberating platform for asserting cultural independence. The community will feel more confident about the project if it is promoted and discussed by its actual members instead of being simply advertised through other means such as flyers or posters.

Human-Environmental Interaction Relevance

The project will continue up until there is enough food for the community during the summer months. It will have a significant economic value as it will allow the community to build its food independence and provide sustenance for the vulnerable population. Moreover, it will also hold a social value due to the fact that it will require collective efforts from the members of local society, include cooperative activities, and joint discussions. All this will strengthen social ties between the people, their connection to the land, and ensure their interest in the project’s success. The goal is to have as many sweetgrass gardens growing as possible. It also has feasibility of becoming an important communal way of restoring and preserving local cultural legacy and uniting the people. The project aims at building a complete Indigenous Food Forest Garden. Moreover, any important information regarding the process of working with the land will be shared with the community to ensure the authenticity and efficiency of it.

Budget

The budget should include:

• 2 bags of sweetgrass seeds (3000 seeds and $47 each) – $94;
• 20 packets of elderberry seeds (50 seeds and $5.99 each) – $119.8;
• 10 packets of low-bush wild blueberry seeds (50 seeds and $7.99 each) – $79.9;
• 30 packets of ground cherry seeds (30 seeds and $2.99 each) – $89.7;
• 20 packets of mulberry seeds (50 seeds and $5.99 each) – $119.8;
• 30 shovels ($15 each) – $450;
• 30 hoes ($15 each) – $450;
• Overall budget: $1403.2.

Summary

The project supports the restoration and preservation of local planting and harvesting patterns existing in the community. Additionally, it addresses the issue of economic instability recognized by the local authorities and researchers, as well as helps enrichen and sustain the natural environment. Finally, it has the support of Indigenous Feminist movement as it strives to reinstate the female role in preserving and transferring oral legends, stories, traditions, and other legacy.

References

Barwin, L., Shawande, M., Crighton, E., & Veronis, L. (2015). Methods-in-Place: “Art Voice” as a locally and culturally relevant method to study traditional medicine programs in Manitoulin Island, Ontario, Canada. International Journal of Qualitative Methods, 14(5), 160940691561152. Web.

Greenwood, M., Leeuw, S. D., & Lindsay, N. M. (2018). Determinants of Indigenous peoples’ health: Beyond the social. Canadian Scholars.

Lines, L.-A., & Jardine, C. G. (2019). Connection to the land as a youth-identified social determinant of indigenous peoples’ health. BMC Public Health, 19(1). Web.

Moeke-Pickering, T., Cote-Meek, S., & Pegoraro, A. (2018). Understanding the ways missing and murdered Indigenous women are framed and handled by social media users. Media International Australia, 169(1), 54-64. Web.

Nikolakis, W., & Hotte, N. (2019). How law shapes collaborative forest governance: A focus on Indigenous Peoples in Canada and India. Society & Natural Resources, 33(1), 46–64. Web.

Townsend, J., Moola, F., & Craig, M.-K. (2020). Indigenous peoples are critical to the success of nature-based solutions to climate change. FACETS, 5(1), 551–556. Web.

There are many things that affect the movement of people globally and within a nation. Demographics is the study of the reasons why people move around. There are many factors that influence the migration of people, from social, to cultural and personal.

Religion, people’s education, their national preferences and the surrounding environment all play a crucial role in where people chose to live or where to move to. The changing times have been especially influential on the migration of the indigenous people, but the historical records are partly lost or non-existent (Turner, 2006).

The purpose of this paper is to analyze the background reasons for the movement of indigenous people away from city centers, and in Saudi Arabia in particular. An objective look will be taken at the different criteria that lead to changes in migration patterns. More specifically, the migration determinants and demographics of the indigenous people are closely related to the global economics and societies, but are also interrelated between each other and local, intercultural societies (Carnes & Yang, 2004).

The history and the indigenous people possess knowledge that is very specific to the area and which can be used to an advantage. The environment determines the way people lead their lives and what they can offer to each other. Even in the modern world, indigenous people are secluded and their history is not as specific. The native populations of all modern countries have been suscepted to the influence of the dominating culture which colonized and secluded the indigenous population (Mahadevan, 2009).

The results of such a shift led to a city becoming a very busy place with a lot of potential for growth. Heritage is an extremely important part of the society and this can be seen in how society functions. The city bases its priorities on the development and so, technology has become the center focus on life. Just like the first years of development, the movement forward continues today.

People are able to communicate and cooperate, so that whole of society is interconnected and participating (Sargent, 2008). The modern society strives to eliminate any kind of separation between races and people, so that all are able to enjoy an environment free of stress and unfair treatment. In turn, this leads to full assimilation of indigenous people, and there is a risk that the older and valuable culture will be lost (Moses, 2004).

Traditions and beliefs of people have a dominant effect on how demographics of indigenous people are set up. The role of personal attributes like education, family and cultural views play a key role why indigenous people have experienced a demographic shift (Schwegler, 2012). It is clear that how people view their social make-up and what their regulations of social life demand of them are the determinants in how the population will be shaped.

The demographics of indigenous people are greatly affected by the modern industry, competition for oil control and other valuable resources. The movement of indigenous population before modernization and colonization was minimal, comparing to the modern times. People are forced from their homes and social programs by the overtaking businesses and new high rise buildings.

There are unique particulars of the surrounding conditions that the people might cause and receive which will lead them to move to another area. Climate and geography of a specific location have a lot to do with the available resources needed to survive and prosper, especially for indigenous people. As such, natives are forced to move away from the city and find a place which would best support the needs of the community. The second point is migration in relation to personal factors.

This is defined as the movement of people within the nations, communities and villages, and the changes that such demographic change causes. As an example, when the colonists arrived, they proclaimed themselves owners of the land and took away any freedom or rights that indigenous people rightfully deserved. They were not asked for land, it was not bought but simply taken.

The traditions that the original population had were long standing cultural and well established system of beliefs and balance with nature (Gret-Regamey et al, 2008). The segregation that took place and happened on several levels brought about demographic changes that can be observed in the modern world.

The third point that affects demographics relates to the relationship between the modern culture and personal understanding of the surrounding society.

These are defined as individual and communal differences in families, education and character qualities. Communication would also play a great role in how indigenous people select a migration area. Labor and support of a social setting rests on effective communication techniques that lead to development and cooperation, especially in different cultural backgrounds (Pollalis, 2013).

Both past and present world are accompanied by several problems which determine the demographic changes. The available natural resources of an area are one of the determinants. A community bases support on the availability of conditions necessary for life, as well as development.

Recent climate changes have not been present in the previous years and have caused people to be more selective of the geographical location. Time, relative to the views of the world is extremely important, especially in the age of business and technology. The treatment and views of societies towards indigenous people would not set up an atmosphere for the stay.

Time and geography are linked, as geography would often determine the amount of time people could stay and work at a certain place. Historical literature, as well as modern text must be analyzed to discover how indigenous people viewed the new cultures and social norms (Otten & Geppert, 2009). In order to demonstrate demographics, quantitative methods, in forms of charts and percentage statics need to be consulted.

In the international section, fertility rates in the close-by countries are also examined, as well as educational statistics for adults and children. In a domestic migration analysis, the amount of people that left a specific country and the number of people that the receiving country has accepted is another determinant. The employment rates of a particular nation illustrate the availability of acceptance for indigenous people who feel out of place and not needed (Major Trends Affecting Families: A Background Document, 2003).

In the case of Saudi Arabia, the first factor is the community development and a greater involvement with the support that can be directed at people who already reside in the area. The focus has also been changed from businesses and people living there presently, towards the future and changes that will happen to the community and companies.

As a result the indigenous people of Saudi Arabia were moved out of the cities as businesses would be taking over the area. The mission was to develop the region and move towards the stable economy. It was also to place the location on the map and make it known to organizations and other investors, so that the region becomes the center for business and industrial activity, as well as for the community to enjoy the facilities and the surrounding area (El, 1984).

But unfortunately, the native people of Saudi Arabia were forced to move the communities, social services and cultural interconnections to remote areas. The eastern culture offers much diversity and interest to the international demographics because the shift in cultural preferences in accordance with the modern views is rather drastic.

People enjoy the environment and innovations that help the nation to prosper (Brebbia, 2011). Even though Saudi Arabia is becoming a very stable region with an enormous market and great possibilities for business, the indigenous people were forgotten and deprived of their land.

The segregation that took place happened on several levels. One was moral where people were degraded and their cultural values were forgotten and mistreated. Politically, the land was divided into reservations and people were placed into specific area where they could reside (Edgar, 2002). They could not choose their land by law and could not participate in any policy making. The ability and right to move was taken away as well, and all the available resources were taken for the needs of colonizers.

A cultural and social division was another great part of the discriminatory treatment of the indigenous people of Saudi Arabia. Culture was not the only part of the life of people that was much changed. Because of the hardships that people experienced, they would often be living in poor conditions with little access to water, food and other much needed items. Others were completely homeless which forced people out of the cities (Arab Migration In A Globalized World, 2004).

One study titled “The Saudi Arabian Economy: Policies, Achievements, and Challenges” looks at the particulars in the migration of indigenous people. Prior to 1850s, Saudi Arabia saw some administrative reforms which were centered on increasing the efficiency of national matters and the regulation of the new country began to flourish (Ramady, 2010).

The social life was revolving around collective effort of society to build a world full of prosperity and success (Dreyer, 2008). The guiding principles of the government were to establish an order that allowed for the development of industries and aggregation of autonomous matters. This pushed indigenous people out, making the cities more modern and business oriented.

The mindset that was predominant related to shaping public policy in such a way that it allowed people to gain maximum use of agriculture and environmental factors. This was to be used for directing further movement into the industrial era (Adler, 2003). The study fails to mention social and cultural detriments that were experiences by the indigenous people. Also, the solutions to resolve the matter are not analyzed, so it is difficult to base any understanding and direction of the future life.

The following image shows that the population is very dense in the developed regions, whereas areas away from the industrial centers are underdeveloped.

Another study looks at the distribution of males and females, and how the division within the population affects the class separation. The “International Migration and Development in the Arab Region” explains this trend as one of the key reasons why the indigenous population is decreasing with the modernization of the world (International Migration and Development in the Arab Region, 2007).

The data shows that the population of males is much greater than that of females. This is explained with the cultural specifics, as the traditional beliefs of Saudi Arabia were very conservative. As a result, males become more involved in business and the developing world, whereas women are still majorly secluded from the positions of influence and power (Arya, 2006).

Some of the recommendations demand changes in physical planning, as well as policy and management changes. In the past decade there was an outbreak of protests and indigenous people forcing the government to change policies. The fight for the preservation of culture and ways of life is very important to the present and future generations.

Because this is the age of changes and all people battle for rights and freedoms, Saudi Arabian people must finally receive the respect they deserve (Panara, 2013). The legislature must come into force which recognizes the many cultural peoples that exist on the territory of Saudi Arabia, and they must be considered rightful citizens. At the same time, this is demographically a distinct population. They have the right to form own government, produce and enforce laws and other legal rights that are enjoyed by the major population.

It is clear that demographics are greatly affected by the changing world. The indigenous people have left the city centers, as the rapid development and lack of education in a particular field left them no place or opportunity to prosper. This is the result of segregation and assimilation because the value of traditions and beoliefs has become less important globally.

References

Adler, L. (2003). Migration: Immigration and Emigration in International Perspective. Westport: Greenwood Publishing Group.

Arab Migration In A Globalized World. (2004). Geneva: International Org. for Migration.

Arya, S. (2006). Poverty, Gender and Migration. Thousand Oaks: SAGE.

Brebbia, C. (2011). Sustainable Development and Planning V. Boston: WIT Press.

Carnes, T. & Yang, F. (2004). Asian American Religions: The Making and Remaking of Borders and Boundaries. New York, NY: NYU Press.

Dreyer, D. (2008). The Dynamics of International Rivalry: An Issue Conflict Approach. Ann Arbor: ProQuest.

Edgar, A. (2002). Cultural theory: the key concepts. New York: Routledge.

El A. (1984). The Impact Of Oil Revenues On Arab Gulf Development. New York: Routledge.

Gret-Regamey et al. (2008). Ecosystem Services in Agricultural and Urban Landscapes. Hoboken: John Wiley & Sons.

International Migration and Development in the Arab Region. (2007). Blue Ridge Summit: United Nations Publications.

Mahadevan, J. (2009). Redefining Organizational Cultures. An Interpretative Anthropological Approach to Corporate Narratives. Forum Qualitative Social Research, 10.1. 8-10.

Major Trends Affecting Families: A Background Document. (2003). Blue Ridge Summit: United Nations Publications.

Moses, D. (2004). Genocide and Settler Society. Oxford, NY: Berghahn Books.

Otten, M. & Geppert, J. (2009). Mapping the Landscape of Qualitative Research on Intercultural Communication. A Hitchhiker’s Guide to the Methodological Galaxy. Forum Qualitative Social Research, 10.1. 30-35.

Panara, C. (2013). The Arab Spring: New Patterns for Democracy and International Law. Dancers, United States: MartinusNijhoff Publishers.

Pollalis, S. (2013). Infrastructure Sustainability and Design. New York: Routledge.

Ramady, M. (2010). The Saudi Arabian Economy: Policies, Achievements, and Challenges. New York: Springer.

Sargent, L. (2008). Contemporary Political Ideologies: A Comparative Analysis, Belmont: Cengage Learning.

Schwegler, U. (2012). The challenge of researching trust in intercultural cooperation. Forum Qualitative Social Research, 10.1. 24-34.

Turner, J. (2006). Handbook of Sociological Theory. New York: Springer.

The first fact that astonished me in the recent reading was related to the contradictory nature of relationships between Spaniards and Natives. Despite the economic dependence of the two nations, the connections were built upon the distribution of the balance of forces on the frontier in which Native groups remained unconquered. The economic relationships of exchange were merely based on the fact that Chile had no overwhelming need to conquer the territories. The idea of gaining economic profits while on the edge of war shocks me.

The second thing that struck me after readings are how difficult it is to overcome the traditional legal establishments’ rules. The indigenous population needed to reconceptualize to ensure the republic of Indians and the Spaniards had similar and equal rights. Based on readings, all the attempts to consolidate the populations with the diverse nations striving for liberalism requires significant efforts from the mentioned populations and government. Establishing legal equality for previously stigmatized countries requires enormous resources, time, and effort. It was astonishing that the liberal projects in Latin America, which seemed ethically correct in practice, were complicated to realize.

The third thing that struck me is that the results of the postcolonial struggles of indigenous people are relevant even for the twentieth-first century. Today, only a few native people can declare having equal rights. Despite decades of fighting for equality and legal justice in treating different nations, the desired outcome is yet to achieve. The failure of the historical struggles of the free nation formation in Latin America makes the current equality-oriented government actions more valuable. It is relevant that the political agenda includes addressing the issue of the indigenous population’s rights. However, it is still shocking that marginalization is such a deep-rooted societal problem.

Purpose

The article’s main purpose is to give an insight into how conservation of indigenous lands and wilderness was historically executed. The author gives an analysis how land was conserved in America during the civil war. An account on how the Indians were evacuated from the wilderness and establishment of national parks provides insightful information on land conservation practices.

From the article, the reader observes how land conservation was not an environmental responsibility, but for economic purposes. For example, the wilderness was conserved and transformed into national parks for ecotourism purposes.

The article also provides information about the law required to protect the human rights of the indigenous people. From the article, it is evident that human rights were historically violated when evacuating indigenous people from their native lands. In this regard, the article highlights several laws that protect the rights of the indigenous people.

Another purpose of the article is to understand the international environmental agreements that describe the indigenous people as a major group in environmental conservation. Moreover, the article enlightens the reader on what the term indigenous is defined from a legal perspective.

The article also tries to give an insight into social implication related to protection of buffer zones. From the article, new ideologies on protected area management are discussed giving an insight into new practices in environmental conservation.

Question

The author seeks to answer the following key question. Should the rights of the indigenous people be recognized in conservation of protected areas?

Information

The author revisits the colonial conservation history in America to support the significance of indigenous people in conservation of protected areas. From the article, the author revisits how colonial conservation was evidenced in Congo. It is evident that almost every protected area in history had natural inhabitant like animals and humans included.

For example, the Wild West was known to be inhabited by plain Indians and animals. The pygmies were a common feature in the Congo forest. Although colonial conservation of the natural habitats was driven by an economic goal, natives who inhabited the lands were evacuated without reference to any law. In most cases, evacuation of natives form their natural inhabitants violated human rights.

Most of the natives fought against extinction as they languished in hunger and poverty. In this regard, a need to respect human rights of indigenous people during the conservation process became paramount. Therefore, laws that led to involvement of indigenous people in conservation of protected areas were established.

Observation of cultural rights as interpreted by UN Human Rights Committee in the year 1994 revolutionized how indigenous people were treated. International Covenant on Civil Rights and Political Rights through Article 27 ensured that indigenous people cultural values are not eroded by acts of conservation.

In this respect, indigenous people were to continue with their activities within the protected areas irrespective of the conservation efforts. By the year 2000, the UN Human Rights Committee had ratified article 27 by ensuring that indigenous people had a right to reclaim their land titles.

However, these laws applied to states party to the UN. Additional laws that protect the laws of the indigenous people included equal rights as majority ethnic groups in any country. Example of laws that ensured indigenous people right to natural resources within protected areas were citified by the International Labor Organization (ILO) in 1989.

In recent years, international law has continued to recognize indigenous people rights as evidenced by creation of the collective rights. Collective rights provide indigenous people with rights to owning land and natural resources irrespective of the existing national laws of the country. Corrective rights validate the existence of customary laws observed by minority groups.

Involving indigenous people in conservation of protected was first proposed through international environmental agreements. This was first envisioned in Rio Declaration of 1992 Erath Summit. From this development, indigenous people are to be accorded stakeholders rights in decision making process related to environmental conservation.

It is such development that now has allowed the development of biosphere reserves and buffer zones. The biosphere reserves are areas strictly inhabited by the human form. However, biosphere reserves are protected by indigenous people living adjacent buffer zones. An example of such scenarios is the Maasai Mara national park in Kenya, which is protected by adjacent Maasai communities in the Mara.

Since the year 1992, newly established practices in environmental management have emerged. For example, more countries have accepted to adopt World Conservation Union (IUCN) resolutions on indigenous people living in protected areas.

In this context, indigenous people are now part of decision making on matters related to environmental management. Moreover, governments are jointly owning and managing protected areas with the indigenous people. Finally, rights as citizens and owners to land and natural resources within protected areas are observed.

Inferences

The author agrees that rights to indigenous people cannot be compromised under any cost. However, the author cautions against competing enterprises like politics and economic activities that hinder implementation of conservation initiatives.

According to the author, unjust laws against the indigenous people result from prejudice attitudes. Moreover, the author agrees that exclusionary model of conservation resulted to violation of human rights against indigenous people.

From the article, protection of indigenous people rights should also consider the need to protect the natural value of the environment. The author also recommends the use of protected areas for socio-economic benefits. Nonetheless, the involvement of the indigenous people in conservation of protected areas is a necessity.

Implications

The author provides the reader with adequate information that may result to improved practices in environmental management. The author research on indigenous people is critical in making reasonable decisions in regard to protection of human rights.

Moreover, the above article can be used by the government in establishing conservation policies in areas habited by indigenous people. Identification of laws that protect human rights, as well as protected areas is vital to environments, economists and the government.

A failure in implementing the author’s argument can result to abuse of human rights against the indigenous people. It is also probable that the government may fail to understand its international obligations in conserving protected areas by applying redundant laws.

Lack of joint engagement between the indigenous people and the government can spark a conflict of interest, which inhibits efforts in the conservation of protected areas.

Point of view

The author’s main question is whether rights of the indigenous people should be recognized during the conservation of protected areas. In this regard, the author establishes the historical relation between the indigenous people and protected areas. The author seeks to understand previous efforts made to conserve protected areas and how they violated human rights of the indigenous people.

An understanding of human rights as envisioned by the international law is significant in developing new environmental management concepts. In this respect, the indigenous people right to their native environment cannot entirely be separated from the conservation efforts. Therefore, protection of the indigenous people right is critical in complementing the environmental conservation efforts.

Despite the intention to create an equal society, many Canadian and American communities experience difficulties in understanding and accepting their ethnic identities. People lose their families, move from one country to another, make new achievements, and share their stories. In 1973, Maria Campbell published her autobiographical novel Halfbreed about the destiny of Métis women and the generation of Métis people, in general. She wrote that people “were not prepared to settle down to an existence of continual hardship, scratching out a scanty living from the land” (Campbell 10). However, their challenges properly determined them as “they felt shame, and with shame the loss of pride and the strength to live each day” (Campbell 10). The story represents discrimination and inequality as the main sources of Indigenous people suffering, which leads to creating a nation of solid fighters and survivors. It is not enough for the author to grumble about unfair judgments and opportunities but find solutions. Campbell’s Halfbreed is a narrative that reveals the power of poverty, discrimination, and injustice in relation to Métis families and women in particular and the way of how misery and strengths shape human life.

Poverty remains a serious social disease in a healthy society caused by reduced access to resources, and Campbell describes its pathophysiology in Halfbreed. Most Métis people did not have a chance to change their lives because they were trapped in an accursed circle of inequality and cultural and societal degradation. The author explained that “poverty is not ours alone” and that many people, regardless of their race, gender, or age, could “have it too” (Campbell 11). Poverty provokes emotional and physiological changes in people, making them selfish or rude and weak or miserable at the same time. Campbell believed that “there was no worse sin in this country than to be poor” (40). When individuals experienced troubles due to the lack of money, food, and clothes, they were ready to sell their bodies and neglect their true feelings. Prostitution was one of poverty’s outcomes that led to other negative experiences like drugs, alcoholism, and the promotion of low self-esteem. In fact, poverty has many outcomes, and the author’s purpose is to help Indigenous people recognize their problems and decide how to escape misery, relying on cooperation and accepting their identities.

Discrimination is another challenge that Campbell used to explain the reasons for constant movements and search for a place to be called their native home. It is hard to identify a true root of discrimination in Canada, but the author paid attention to school education and the conditions under which children had to learn how to live. Her experience at a residential school was associated with negative emotions when she felt “lonely and frightened” (Campbell 32). When she joined a mixed school three miles away from home, “Heaven compared to the Residential School,” she discovered other elements of discrimination (Campbell 33). The whites and Métis students sat at different classroom sides and could not play together unless it was a competition. As well as white children realized their physical weakness towards Indigenous children, the latter learned to ignore the former. In a majority of cases, discrimination based on skin tone and ethnicity was silent, and no one wanted to understand how to stop it or, at least, change something. The author understood that there was no need to neglect differences anymore but support Métis children in recognizing their natural strengths.

The position and obligations of women defined by Campbell in Halfbreed proved the presence of unjust and prejudiced attitudes towards female rights and freedoms. This novel’s strength is the author’s desire to underline the differences between women of the same community. There were Métis women like her mother, “quiet and gentle, never outgoing and noisy… busy cooking or sewing” (Campbell 13). Contrary, there were “Treaty Indian women” who did not “express their opinions,” while “Halfbreed women do” (Campbell 20). Finally, there were women “before the white people came” who could help their men in hunting and trapping and enjoyed their freedoms in some way (Campbell 30). All these descriptions and comparisons showed that many women suffered from their poorly defined and usually gender-biased responsibilities. In families, girls consider the examples of their mothers and disregard evident changes. Instead of underlying their possibilities and options in a constantly developed society, women had to oppose male power and homestead laws. Campbell was not satisfied with a low level of support an ordinary Métis woman had and found it necessary to guide communities how to deal with abuse, misery, disrespect, and social disorder.

Campbell’s Halfbreed is a story about human life between two different cultures characterized by colors, intentions, and the ways of how people see their future. Some people found powers to resist everything and “struggle for equality and justice,” even if their road was “never-ending and full of frustration and heart-break” (Campbell 10). Unfortunately, many immigrants “had nothing to offer” and were found “in the bush waiting to die” (Campbell 10). There are many examples of how Indigenous people become broken and fell into pieces because of poverty, discrimination, and injustice. However, Campbell’s goal is not to underline the inevitability of human failures and weaknesses but to demonstrate how insulted and humiliated Métis individuals resist “nameless, faceless white masses” not just by their attitudes but verbally (Campbell 99). The author informed that some people found it normal to keep silent and accept all those unequal conditions as the only thing they deserved, feeding misery and injustice. What made this novel successful and provocative in Indigenous literature is a strong recognition of human weaknesses and strengths and the desire to say out loud about the existing problems.

In conclusion, Halfbreed should not be accepted as the author’s resentment or complaint about discrimination or poverty only. This novel aims to motivate and inspire the reader to look around, detect inequality, and do something to change a situation. Although it is possible to have a normal life unless a particular challenge emerges, Indigenous writers share their unique position and the necessity to deal with either personal concerns or socially biased attitudes. The problem of Métis people is not only the differences that exist between the Natives and the whites but also the differences between the representatives of the same community. Campbell initiated the search for self-identity at a young age and had to struggle against poverty and discrimination, losing many good but weak people on her way. The problem is that many aboriginal people did not have tools to deal with discrimination and poverty, but it was not their direct fault. The author needed to stop human identity destruction and offered new sources of strengths through analyzing poverty and inequality. The novel helps other injured people understand their current statuses and take a step forward into a new world.

Work Cited

Campbell, Maria. Halfbreed. University of Nebraska Press, 1973.

Introduction

People hunted buffalo for hundreds of years. They rode horses, sold meat, and evaluated each other by their hunting skills. Nowadays, the government prohibits shooting these animals without a good reason, but local Aboriginal people continue to hunt, and they want this tradition to be respected. The purpose of this paper is to analyze the impact of buffalo hunting on indigenous people.

Main body

The right of Indigenous people to hunt animals has become one of the most important issues in modern Australian society. The persistence of Indigenous people has provoked considerable interest among scientists in the impact of buffalo hunting on the development of the Australian tribes. Nowadays, coastal communities try to achieve collaborative agreements that will support their historical title rights. Robinson (2016) claims that “Australian courts have established that native title is grounded in the history of Indigenous peoples, their legal systems, and their connections to their traditional land” (355).

Coastal zones are still the center of Indigenous people’s activities and identity. The sea is a permanent symbol of stability and freedom, whereas land bears the signs of colonial life. From this point of view, the savage buffalo hunting tribes living at the seashore are in direct opposition to the civil agrarian society.

Throughout the centuries Indigenous people have created rights, relationships, and responsibilities to animals that serve as unwritten laws in tribes. The stories of buffalo hunting allow us to explore the culture and households of Aboriginal families.

Buffalo has many names in different tribes. It plays a very important role in Aboriginal mythology. Many tribes believe that one of the greatest creatures called ‘Rainbow Serpent’ exists in this world in the form of a buffalo (Macdougall and St-Onge 22).

All elements of ancient tribe households were intertwined with each other. Clothes, tools, and weapons had multiple meanings. They were used simultaneously for practical reasons and magical rites. Therefore, the buffalo hunt is still closely connected with ancestral songs, stories, and paintings. Tribe members tell that hunting a buffalo is a means of communication between people and land (Dubois and Saunders 54).

When British settlers started to colonize Australia, they regarded Indigenous hunter-gatherers as parasites, who cannot create food by themselves but only take it from nature. This view is opposite to one of the Aboriginal people. They include gathering and buffalo hunting in the complex circle of life. For the hunt is an irreplaceable element of their rites and traditions. Tribes value and respect their resources and land because their lives are dependent on them.

Conclusion

Indigenous people lived at the shore and hunted buffalo for hundreds of years. The hunt is an irreplaceable part of their being because it completes the complex circle of life. The rights, relationships, and responsibilities of the tribes are closely connected to the buffalo hunt as it shaped out the traditions. Tribal songs, wall paintings, and stories reflect great buffalo hunts of the past. People see the buffalo hunt as a means of communication between humans and land. The mythology of Indigenous tribes reflects buffalo as a mystical creature called “Rainbow Serpent”. Nowadays, the government prohibits extensive buffalo hunting, but for Indigenous people, it is a tradition that they cannot abandon. All this speaks strongly for reformation in modern Australian society and relations between peoples. Hunting cannot be prohibited completely, but it might be limited in time and space.

Works Cited

Dubois, Janique, and Kelly Saunders. “Rebuilding Indigenous Nations through Constitutional Development: A Case Study of the Métis in Canada.” Nations and Nationalism, 2017.

Macdougall, Brenda, and Nicole St-Onge. “Rooted in Mobility: Metis Buffalo-Hunting Brigades.” Manitoba History, no. 71, 2013, pp. 21-33.

Robinson, Cathy J. “Hunting for Country and Culture: the Challenges Surrounding Indigenous Collaborative Partnerships on the Coast of Northern Australia.” The Challenges of Collaboration in Environmental Governance: Barriers and Responses, 2016, pp. 355-370.

Introduction

The mainstream media in the United States is currently focused on the campaigns in different states as they prepare to participate in the midterm elections. The elections are ongoing and people are going to the ballot to choose the leaders who will represent them as all the seats in the House of Representatives and those in the Senate are being contested. One aspect that has been highly focused on in the media is how the Indigenous people have prepared themselves to vote for change.

Discussion Questions

Most articles focus on the Native Americans during the midterm elections due to their attitude towards leadership. According to Benallie (2022), most indigenous people are voting because their tribal communities have been ignored for a long time, making them experience hard challenges, unlike other Americans. Ghoneim (2022) considers Native Americans as keepers of the new world’s history as they have been absent from the politics of the United States. In addition, Cochrane and Walker (2022) address the attitude of the Indians towards elections and how they have decided to elect natives to Congress this year. According to the articles, the natives have significantly changed their attitudes toward elections and American politics.

Story Counts

The different media houses provide diverse information concerning how the native Indians have dedicated themselves to the voting process. According to Indian Country Today, the Participation of the native Indians in the elections is considered a way of talking after keeping low for most of the years (Benallie, 2022). The article provides insight into how the native Indians have dedicated themselves to the voting process. It is also suggested that the number and method of voting will differ from state to state. A similar assertion was made in the Daily Hampshire Gazette, where the author predicts that indigenous people may vote in large numbers compared to previous years (Ghoneim, 2022). The American Indians have been absent from political life in the country, making their involvement in the election perceived as historic (Cochrane & Walker, 2022). The New York Times argues that native voters are gaining influence in the elections as their participation is considered to bring change.

Media Outlets and Article Types

The news about indigenous people of the United States is covered from the community level to the global level representing all the ranks of media outlets. The Indian Country Today is a daily dedicated to covering information about the natives in the various states of the United States. The authors are always in direct contact with the natives ensuring that they provide media coverage on the various issues that concern the community (Benallie, 2022).

In addition, the Daily Hampshire Gazette is a state-level daily that provides media coverage of events in Northampton, Massachusetts. The gazette provides information covering all the Hampshire County and southern towns of Holyoke and Franklin County (Ghoneim, 2022). The New York Times is daily with global recognition, which covers information from the entire United States of America, informing the world of the various things happening within and outside the country (Cochrane & Walker, 2022). Recognition of the natives in all the media outlets shows that the Indians have already decided to vote for change.

Narrative Tones

An analysis of the three media articles shows a positive attitude that the native Americans have decided to change the country’s politics. This aspect is evident as all the articles have positive headlines that show something different about the natives during the midterm elections (Benallie, 2022). The author of The Indian Country Today utilizes a hopeful tone as she believes it is the right time for the Native Americans to stand for themselves and advocate for their rights. The author of the Daily Hampshire Gazette maintains an optimistic tone proposing the likelihood of more indigenous people participating in the midterm elections contrary to the tradition maintained in the previous elections (Ghoneim, 2022).

Such aspects are different from the New York Times as the authors focus on the remarks made by different people on the midterm elections and their outcomes (Cochrane & Walker, 2022). In addition, the article shows how the natives perceive the election process and their hopes for the election’s outcomes.

Election Theme

The different articles address various themes that are common across the country. The main theme in all the articles is the theme of elections and how the indigenous people have dedicated themselves to the course. Other themes are considered to be deduced from the theme of elections as the authors connect the past (Benallie, 2022). All the articles are impressed by how the native Indians have devoted themselves to the ballot, where they not only want to vote for other leaders but for their own people who know their problems and would give them the development they need (Ghoneim, 2022). Such an attitude is considered different from the way they have conducted themselves in the previous elections.

The theme of Isolation, and Alienation

The articles recall the situation in the past years where the readers get historical information about indigenous people and their perceptions during past elections. The history of the natives shows that the natives have been isolated from mainstream society (Ghoneim, 2022). The interview made when preparing the articles shows that the Indians live in small villages isolated from the town (Cochrane & Walker, 2022). The natives feel that having their leaders will enable them to be able to represent their issues in the House of Representatives.

Conclusion

Online comments state that the 2022 midterm elections are historic as they have impressed the native Americans who had never been active in American politics. Their attitude and involvement in ongoing politics send a message that the American leadership does not represent all Americans equally. Such aspects are evident in the number of native Americans who have vied for elective positions to represent the interests of their people. Such adjustment in attitude in elections is historical and present new American politics.

References

Benallie, K. (2022). Indigenous voters talk midterm election. ICT. Web.

Cochrane, E., & Walker, M. (2022). Indigenous voters, gaining influence, look to mobilize. The New York Times. Web.

Ghoneim, N. (2022). Indigenous people might be heading to the ballot box in greater numbers. Daily Hampshire Gazette. Web.