The authors aim to show that traditional Blackfoot ceremonies provide a specific framework for decision-making that can be used as a model for present day health service delivery and offer other potential applications of the model in decision-making and mediation processes.
The buffalo hunter, the medicine man, and the missionary continue to dominate the history of the North American west, even though historians have recognized women’s role as both colonizer and colonized since the 1980s. Kristin Burnett helps to correct this imbalance by investigating the convergence of Aboriginal and settler therapeutic regimes in the Treaty 7 region from the perspective of women. Although the imperial eye focused on medicine men, Aboriginal women played important roles as healers and caregivers, and the knowledge and healing work of both Aboriginal and settler women brought them into contact. But as settlement increased and the colonial regime hardened, informal encounters in domestic spaces gave way to more formal, one-sided interactions in settler-run hospitals and nursing stations. By revealing Aboriginal and settler women’s contributions to the development of health care in southern Alberta, Taking Medicine challenges traditional understandings of colonial medicine and nursing in the contact zone.
While the field of management has developed as a research discipline over the last century, until the early 1990s there was essentially no acknowledgement that the human spirit plays an important role in the workplace. Over the past twenty years, the tide has begun to turn, as evidenced by the growing number of courses in academia and in corporate training, and an exponential increase in the publications emerging through creative interaction of scholars and practitioners in organizational behaviour, workplace diversity, sustainability, innovation, corporate governance, leadership, and corporate wellness, as well as contributions by psychotherapists, theologians, anthropologists, educators, philosophers, and artists. This Handbook is the most comprehensive collection to date of essays by the preeminent researchers and practitioners in faith and spirituality in the workplace, featuring not only the most current research and case examples, but visions of what will be, or should be, emerging over the horizon. It includes essays by the people who helped to pioneer the field as well as essays by up and coming young scholars. Among the questions and issues addressed: · What does it mean to be a “spiritual” organization? How does this perspective challenge traditional approaches to the firm as a purely rational, profit-maximizing enterprise? · Is faith and spirituality in the workplace a passing fad, or is there a substantial shift occurring in the business paradigm? · How does this field inform emerging management disciplines such as sustainability, diversity, and social responsibility? · In what ways are faith and spirituality in the workplace similar to progressive and innovative human resource practices. Does faith and spirituality in the workplace bring something additional to the conversation, and if so, what? The aim of The Handbook of Faith and Spirituality in the Workplace is to provide researchers, faculty, students, and practitioners with a broad overview of the field from a research perspective, while keeping an eye on building a bridge between scholarship and practice.
Although Indigenous peoples had their own systems of law based on their social, political, and spiritual traditions, under colonialism their legal systems have often been ignored or overruled by non-Indigenous laws. Today, however, these legal traditions are being reinvigorated and recognized as vital for the preservation of the political autonomy of Aboriginal nations and the development of healthy communities. The essays in this book present important perspectives on the role of Indigenous legal traditions in reclaiming and preserving the autonomy of Aboriginal communities and in reconciling the relationship between these communities and Canadian governments. Contributors include Andrée Lajoie, Minnawaanagogiizhigook (Dawnis Kennedy), Ghislain Otis, Ted Palys and Wenona Victor, Paulette Regan, and Perry Shawana. Common threads linking the essays include the relationship between Indigenous and Canadian legal orders, the importance of Indigenous legal traditions for Aboriginal communities’ autonomy, and the ways in which these traditions might be recognized and given space in the Canadian legal landscape. In its examination of different aspects of and models for the recognition of Indigenous legal orders, this book addresses important issues relating to legal pluralism. It will be of interest to a wide audience including lawyers and legal academics, teachers, students, policy makers, and members of Aboriginal communities.
You’ve heard of sacred places, writings, relics, and rituals, holy days and magical times of year. But these are actually representations of relationships that people have with each other and the elements of the world. Some of these relationships environmental: they involve landscapes, animals, and the streets of your home town. Some are personal, such as families, friends, and elders. Some are public, involving musicians, storytellers, medical doctors, and even soldiers. This book studies twenty-two relationships, from a variety of traditions, and shows their place in ‘the good life’. Yet these relations are always fragile, and threatened by fears, from the fear of loneliness, to the fear of the loss of personal or political freedom, to the fear of death. To escape from these fears, people often trap themselves into ways of life that are bad for everyone, including themselves. This book studies how that happens, and how to prevent it. More than beliefs, laws, and teachings, our relationships are the true basis of spirituality, and freedom. ,
The Canadian postwar economic boom did not include one western coal-mining region. When the Canadian Pacific Railway switched to diesel power, over 2,000 coal-production jobs were lost in the Crowsnest Pass and Elk Valley. The Lights on the Tipple Are Going Out tells the story of its fight for survival. Underground mine closures began in 1950, prompting attempts by unions, leftist parties, municipal governments, and business groups to save the local economy. Efforts to reindustrialize in the mid-1960s brought unregulated growth, unsafe working conditions, and pollution. Starting in 1968, new strip mines were built to produce metallurgical coal for Asia-Pacific steelmakers. Not only is this an interesting regional history, but the consideration of the role of labour unions, local communists, and grassroots environmentalists makes it especially compelling. Today, with technological change in steel manufacturing on the horizon, propelled by the climate crisis, Langford argues that the Crowsnest Pass and Elk Valley must look toward ecosystem restoration, sustainable economic activities, and the inclusion of First Nations in decision making in order to embrace a future beyond coal.
This book spans a century in the history of the Blackfoot First Nations of present-day Montana and Alberta. It maps out specific ways in which Blackfoot culture persisted amid the drastic transformations of colonisation, with its concomitant forced assimilation in both Canada and the United States. It portrays the strategies and tactics adopted by the Blackfoot in order to navigate political, cultural and social change during the hard transition from traditional life-ways to life on reserves and reservations. Cultural continuity is the thread that binds the four case studies presented, encompassing Blackfoot sacred beliefs and ritual; dress practices; the transmission of knowledge; and the relationship between oral stories and contemporary fiction. Blackfoot voices emerge forcefully from the extensive array of primary and secondary sources consulted, resulting in an inclusive history wherein Blackfoot and non-Blackfoot scholarship enter into dialogue. Blanca Tovias combines historical research with literary criticism, a strategy that is justified by the interrelationship between Blackfoot history and the stories from their oral tradition. Chapters devoted to examining cultural continuity discuss the ways in which oral stories continue to inspire contemporary Native American fiction. This interdisciplinary study is a celebration of Blackfoot culture and knowledge that seeks to revalourise the past by documenting Blackfoot resistance and persistence across a wide spectrum of cultural practice. The volume is essential reading for all scholars working in the fields of Native American studies, colonial and postcolonial history, ethnology and literature.
This volume offers a rich archaeological portrait of the human-canine connection. Contributors investigate the ways people have viewed and valued dogs in different cultures around the world and across the ages. Case studies from North and South America, the Arctic, Australia, and Eurasia present evidence for dogs in roles including pets, guards, hunters, and herders. In these chapters, faunal analysis from the Ancient Near East suggests that dogs contributed to public health by scavenging garbage, and remains from a Roman temple indicate that dogs were offered as sacrifices in purification rites. Essays also chronicle the complex partnership between Aboriginal peoples and the dingo and describe how the hunting abilities of dogs made them valuable assets for Indigenous groups in the Amazon rainforest. The volume draws on multidisciplinary methods that include zooarchaeological analysis; scientific techniques such as dental microwear, isotopic, and DNA analyses; and the integration of history, ethnography, multispecies scholarship, and traditional cultural knowledge to provide an in-depth account of dogs’ lives. Showing that dogs have been a critical ally for humankind through cooperation and companionship over thousands of years, this volume broadens discussions about how relationships between people and animals have shaped our world. Contributors: Brandi Bethke | Kate Britton | Amanda Burtt | Larisa R.G. DeSantis | Melanie Fillios | Emily Lena Jones | Loukas Koungoulos | Robert Losey | Edouard Masson-Maclean | Ellen McManus-Fry | Victoria Monagle | Victoria Moses | Angela R. Perri | Nerissa Russell | Peter W. Stahl
Vivian Manasc, one of the founders of Manasc Isaac Architects, has pioneered sustainable architecture in Canada. Her work in partnership with Indigenous communities has been her greatest inspiration, and it has transformed the very nature of her practice. Through the profound lessons of the seven Grandfather Teachings, Vivian came to understand that the process of planning and designing a building should be a circle, with the beginning and end of the story linked together. The stories Vivian tells in Old Stories, New Ways are also framed by these teachings of Courage, Love, Wisdom, Respect, Truth, Humility and Honesty, with each teaching illuminating an aspect of how working with Dene, Cree, Saulteaux, Métis, Inuit and Inuvialuit communities has influenced her design practice.
America Bewitched is the first major history of witchcraft in America - from the Salem witch trials of 1692 to the present day. The infamous Salem trials are etched into the consciousness of modern America, the human toll a reminder of the dangers of intolerance and persecution. The refrain Remember Salem! was invoked frequently over the ensuing centuries. As time passed, the trials became a milepost measuring the distance America had progressed from its colonial past, its victims now the righteous and their persecutors the shamed. Yet the story of witchcraft did not end as the American Enlightenment dawned - a new,long, and chilling chapter was about to begin.Witchcraft after Salem was not just a story of fire-side tales, legends, and superstitions: it continued to be a matter of life and death, souring the American dream for many. We know of more people killed as witches between 1692 and the 1950s than were executed before it. Witches were part of the story of the decimation of the Native Americans, the experience of slavery and emancipation, and the immigrant experience; they were embedded in the religious and social history of the country. Yetthe history of American witchcraft between the eighteenth and the twentieth century also tells a less traumatic story, one that shows how different cultures interacted and shaped each others languages and beliefs. This is therefore much more than the tale of one persecuted community: it opens a fascinating window on the fears, prejudices, hopes, and dreams of the American people as their country rose from colony to superpower.