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Indigenous peoples of the United States have always had their own oral histories, ceremonies, languages, regalia, cultural beliefs and educational practices that continue to shape their identities. Currently, these Indigenous [...]

In this article we consider the possibility of establishing an archeology that exists without excavation in the social, political, and academic scene in which we carried out an archaeological research project from 2006 through the present. The project focuses on the study of both social and material changes that have occurred after the Inca and Spanish conquests in Humahuaca and the Quebrada de Calete, located in the Quebrada de Humahuaca, in Argentina's Department of Humahuaca. Despite tensions between indigenous communities and archaeologists in Latin America, and particularly in our geographical region of study--and based on a specific dispute from 2012--we examine here the processes these communities are going through, as well as our position as archaeologists and the place of excavation within the discipline itself. En este trabajo reflexionamos sobre la posibilidad de plantear una arqueologia sin excavacion en el escenario social, politico y academico en el que se desarrolla un proyecto de investigacion arqueologica, desde el ano 2006 a la actualidad. Dicho proyecto esta centrado en el estudio de los cambios sociales y materiales ocurridos luego de las conquistas incaica y espanola en el departamento de Humahuaca, Quebrada de Humahuaca, Jujuy, Republica Argentina. A partir de las tensiones generadas entre comunidades originarias, otros pobladores, instituciones locales y arqueologos en el contexto sudamericano dentro del cual se enmarca nuestra region de estudios, asi como de un conflicto puntual sucedido en el ano 2012, analizamos aqui los procesos por los que estan atravesando las comunidades, nuestra postura como arqueologas y el lugar de la excavacion dentro de la disciplina., En el transcurso de esta ultima decada, los escenarios politicos, sociales y academicos en los cuales se desarrollaron las investigaciones arqueologicas en Sudamerica en general, y en nuestra region de [...]

This article analyzes the image of Brazilian Indigenous minority groups as a figurehead in media discourse, which is based on racializing logics that celebrate historical performances of Indigeneity but minimize attention to the political activity and grassroots movements of the existing population. Using cultural studies as a starting point, this study draws on Diana Taylor's understanding of identity and on postcolonial thinker Homi Bhabha's theorizing on nation to conduct a reading of discourses and performances of Indigeneity as part of cultural memory. I propose an analysis of the limited scenarios allowed in this construction of a nation in Brazilian media outlets, which often claim there is political motivation for identity and are incapable of dealing with contemporary Indigenous groups. Overall, this analysis highlights the need to rethink the way we discuss ethnic identity so as to foster a larger dialogue about identity, heritage, and minority cultures in such a way that we avoid falling into a paradigm of modernization and acculturation when discussing ethnicity, and to promote better understanding of the different ongoing political and cultural movements in contemporary Brazil. Este ensaio analisa a imagem dos grupos minoritarios indigenas brasileiros no discurso midiatico, com base em uma logica de racializacao que celebra performances historicas de indigenismo mas minimiza a atencao para a atividade politica e movimentos de base da populacao atual. Usando os estudos culturais como ponto de partida, este estudo baseia-se no conceito de Diana Taylor de identidade, bem como na teorizacao do pensador pos-colonial Homi Bhabha sobre nacao, para realizar uma leitura de discursos e performances de indigenismo como parte da memoria cultural. Proponho uma analise dos limitados cenarios permitidos a esses grupos nos meios de comunicacao para construcao de uma nacao, muitas vezes alegando motivacao politica para a identidade e excluindo um tratamento dos grupos indigenas contemporaneos. Em geral, esta analise destaca a necessidade de repensar discursos sobre identidade etnica, de modo a promover um dialogo maior sobre culturas de identidade, heranca cultural e minorias, de forma a evitar um paradigma de modernizacao e aculturacao quando discutindo o conceito de etnia, e assim promovendo uma melhor compreensao dos diferentes movimentos politicos e culturais em curso no Brasil contemporaneo., On the five-hundred-year anniversary of the arrival of the first Portuguese in what is today Brazil, the Brazilian sociologist Marilena Chaui (2000, 89) published a book examining the incongruity of [...]

Prices for indigenous Indonesian art have increased in the last few years, boosted by more interest in Asia, particularly Indonesia itself. Where previously collectors there focused on classical work from [...]

The Fourth World is not...a Final Solution. It is not even a destination. It is the right to travel freely, not only on our road but in our own vehicles... [...]

Some contrasting views exist about the prospective benefits of contemporary food tourism for indigenous communities. Some commentators view food tourism as a potential mechanism for reducing tourist stereotyping, bias, and negative images. Increased economic opportunities, employment, and development are commonly cited as potential benefits. However, critics have viewed these same experiences as a colonial revival. An unquestioned assumption that the food traditions, dishes, and cuisines of (usually economically and culturally marginal) indigenous populations should be available and presented for consumption evokes the colonial legacy. These colonial type assumptions, images, and experiences are being challenged deliberately and in a targeted manner. An increasing number of indigenous communities, including the New Zealand Māori, have chosen to rearticulate and re-present their culture in the context of the postcolonial period. For contemporary indigenous people, the culinary cultural field is often wider than simply supplying the touristically "exotic" or "authentic." It may provide a location to engage with various strategies for indigenous self-determination and the reappropriation of cultural capital. Such strategies may lead to outcomes catering to culinary tourist demands. Tourists seeking out Māori food will have difficultly gaining access, except in the case of the Wharekai (the Māori social space and part of the Marae meeting complex). This research note considers the relationship between the postcolonial legacy, culinary tourism, and indigenous self-determination, as it applies to first nation peoples' foodways, and specifically to the Māori. In doing so, it may contribute to developing new perspectives on food tourism and indigenous self-determination. [ABSTRACT FROM AUTHOR]

Mission - in the larger sense, beyond the mission of the institutional church - in the 21st century is an urgent and decisive issue. We need to prepare for a transforming mission with transforming discipleship. Together towards Life, along with Evangelii Gaudium and Laudato Si', offer paradigm shifts to consider as we envision mission formation with other parameters - with a different theological and ministerial education. Participation in the world is necessary for any true transformative mission: it is there that we learn and practise the true challenges to abundant life for everyone and for all. Practice alone is not enough: we must always question our own praxis, reviewing it in the light of the gospel. [ABSTRACT FROM AUTHOR]

The article discusses Indigenous self-government and looks at the various methods of Indigenous governments and groups seeking control of their social, cultural, and economic development. It examines how policy makers must understand Indigenous experiences with identity, inclusion, and intergovernmental cooperation in order to address issues related to self-determination.