Weaknesses And Strengths Of HonokaA Community History

It is initially hard to distinguish which of these tangible or intangible factors are more important. Based on the cultural dimensions and values identified further in the report, it is clear that each has its own importance and merit. Understanding the cultural norms and expectations at play in the case study are critical to resolving the conflict at hand. Whilst Kelly believed she had adequate prior knowledge of the Japanese culture, it is clear that she is not as well versed as she thinks.

I will firstly explore the community I have chosen by speaking to local people, using photographs, and recordings of my observations. In doing so I intend to create a picture and overall feeling of the community as well as the people who live here. This data will be accompanied by my own comments in

Yakama (formerly spelled Yakima) self-named Waptailmim (People of the Narrow River), or Pakintlema (People of the Gap). The people of the Yakama tribe speak ‘Yakama’, which is a northwestern dialect of Sahaptin (a Sahaptian language of the Plateau Penutian family). Native speakers have argued about the traditional Yakama name for this language, ‘Ichishkíin Sínwit’. Currently the Tribal Cultural Resources program wants to replace the word Sahaptin, which means "stranger in the land". Nowadays Yakama is an ‘endangered language’ because most Yakama children aren't learning it anymore. Nonetheless, many Yakama people are working to try and keep their language alive. The Yakama used to live in the area along the Columbia, Yakima, and Wenatchee rivers, in what is now the south-central region of Washington state.

To achieve wellbeing of communities and individuals only providing or reallocating of resources in not enough. The government has to strength up the local and regional communities. Without the effective participation of indigenous people the economic strategy is doomed to

Around the world, there are many Indigenous groups having practiced their own traditional cultures. Through the history and following globalisation, traditional cultures have gradually disappeared. For example, in Japan, there are Ainu people had established their own culture, but they were assimilated to Japanese culture because of the annexation to Japan in the mid-1800s. Therefore, until recently, they have used the Japanese language and been educated and lived as Japanese. However, there are many traditional cultures which have still practiced over the time. Those existing cultures may be more significant than those cultures that have disappeared. Particularly, Indigenous performing arts tend to be survived over the time and actively protected to preserve. This essay will argue that Indigenous dance and chant have had significant roles to Indigenous people in many aspects. Firstly, this essay will examine hula’s several roles among the Hawaiian culture and society in the past and current. Secondly, it will focus on the relationship between haka and the Maori’s mentality and spirituality over the time. Finally, it will investigate Ainu chant, yukar, and its particular changes of importance to the Ainu.

The first colonists to settle in Maine were the French, who established the colony of Acadia in 1604. Their contact with the tribes of the Wabanaki Confederacy (Penobscot, Eastern Abenaki, Micmac, Passamaquoddy, and Maliseet) consisted of interaction via Catholic missionaries. Wars (with and against French and English colonists) over the period of the mid-1680s to the early 1760s, as well as infectious diseases brought by the colonists, accounted for a drastic decline in population among the tribes as a result of colonization. The Wabanaki Confederacy was forcibly disbanded by the English in 1862, though the tribes it comprised of still existed and continued meeting. The Confederacy was not reestablished until

When the members of a dilapidated and impoverished community are complacent with their current position within society, they are highly unlikely to see any positive change. To gain the attention of the government, one must care about improving oneś community. If a community wants to improve, they must employ the help of representatives that wish to immediately ameliorate them of their problems. However, a community taking this action is quite sparse, for many people are complacent or apathetic towards their current position within society. If people want to improve their material conditions in their community, they must take

Traditionally the Western Shoshone Nation’s ancestral land covers an area spanning from southern California, clear through Nevada, and barely touching southern Idaho. Within this scope of land is the previously mentioned Yucca Mountain, but also Mount Tenabo, a mountain in the Cortez Range of Northern Nevada, which is currently subject to mining. This large area of land is know as the Great Basin, where the habitat is dependent on the rain and snow melt water which comes off the high mountains, feeding the creeks which keep the living, living. Mount Tenabo is one such mountain; however it also holds a place in Shoshone creation stories, and is the site of ancient burials causing it to be of great importance to the entire nation of the Western Shoshone. The people of the Western Shoshone Nation still use the mountain to gather medical plants from these sacred places of their ancestors, and hold ceremonies.

Workshops have been formed by the healing circle project who plan to rebuild a community that is supportive & caring for everyone, most importantly the children. If the families can come together & recover from the trauma, then relationships can be rebuilt and families find happiness again. An opportunity also exists to educate the community people that substance abuse is not an answer to problems. Kalumburu is a spirited society where education is suitable to the Indigenous way of life. Skills for life are of high importance for the Indigenous culture based on how connected they are to the land they live on.

In Dave McBride’s “Our Children Are Not Poverty Porn” he addresses the issues that arise from considering Native children, youth and families as victims. Although this may be the case there are a lot of ideas such as self-determination, “resilience” and the “ecological model” which help address the ways that these Native people can be empowered to become leaders and intellectuals, leaving the stereotypes behind.

Waimea Valley located on the North Shore of O’ahu is deeply rooted in the Hawaiian cultures, history, flora and fauna, and more importantly one of a few places in Hawaii that’s untouched by time. In Ancient Hawaiian time, as early as 1092 A.D Waimea was chosen to be an award to the Kahuna Nui in perpetuity due to its lush valley’s and abundant resources. In Hawaiian culture Kahuna Nui were apparently experts in this type of field. Because of that Waimea was home to many in the Kahuna class, thus was now known as “The Valley of the Priests”

Some laborers tried to break away from the economic confinement and create communities in which laborers could live peacefully, such is the case with the Palmares community. Palmares represented an independent economic break away from the slave laborers, and their harsh world of plantation living, “Palmares harbored perhaps as many as 20,000 to 50,000 people…Palmares represented runaway slaves success at forming a maroon state of politically integrated communities containing Africans of various ethnic groups, creoles born into slavery, and native Tupians.” (Runaways Establish Maroon Communities in the Hinterland of Brazil, Garofalo, 45). This community threw away their constraints and became able to live to on their own, and could find an identity through their work as an economic competitor to South American plantations. Their freedom from slavery turned into a competition of economic gain, “Maroons offered opportunities for trade outside of the plantation-dominated system, and they offered other runaways inspiration and sometimes refuge.” (Runaways Establish Maroon Communities in the Hinterland of Brazil, Garofalo, 46). Not only did runaway slaves establish a community to break away from their masters, this community began dipping into the economic gains of the people they escaped from. Although the people of Palmares became free from their

As a consequence of the revolt, New Caledonia’s indigenous population was subjected to the ‘code de l’indigénat’ (native code), more or less leaving them to the goodwill of local administrators, without any citizenship rights and vulnerable to punishment for a whole array of offences. The Kanaks were exploited through forced labour while constructing most of the roads on Grande Terre. It is often assumed that Melanesians were not actively taking part in the development of the nation at the end of the 19th century, wich may be erroneous, since, as Latham (2008) points out, they were not only involved in ‘corvée’ labour but appeared to be fervent traders as well (p. 58). As a further form of ethnic segregation, they were forced to live in ‘réserves’

What stands out in regards to the dimensions of community development is the social development of the Gapuwiyak family centre, in direct conflict with the non-aboriginal (Balanda) health professionals of the Gapuwiyak clinic. The Balanda project workers realisations that top down community development approaches are ineffective though the Balanda health professional’s refusal to relinquish power to the Gapuwiyak people (Yolngu) was laden with structural issues and inequalities. For example, the conservatism and political underdevelopment, as evidenced by the power play between Balanda health professionals and the Yolngu; the classism, as evidenced by the Balanda workers' belief that the Yolngu were not able to manage their own affairs and

Leonard A. Crippa’s article, “The Inspiring Rapa Nui Nation’s Efforts to Rebuild Its Government and Regain Control of Its Territory,” examines the relationship between the autonomy-seeking Rapa Nui people and Chile, which governs the nation. Like many of the different regional groups that we have studied, the Rapa Nui are dependent upon their environment for shelter and food. While the resources of Rapa Nui are not directly threatened by the commodity trade, tourism and uncontrolled immigration threaten the livelihood of the people living on the Rapa Nui islands.