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Spiritual Beliefs and Ecological Traditions in Indigenous Communities in India

Enhancing Community-Based Biodiversity Conservation

Maria Costanza Torri and Thora Martina Herrmann

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From time immemorial, local and indigenous communities in India have developed traditions, representations, and beliefs about the forest and biodiversity. The cultural practices and beliefs of a community play a significant role in enhancing community-based initiatives, particularly in achieving sustainability in the long term. Nevertheless, too often conservation policies do not take into consideration the link between the culture of local communities and their environment. A comprehensive understanding of the relationship between cultural traditions and practices related to biodiversity and their current status and manifestations is crucial to the concept of effective and sustainable conservation policy. This article examines the traditional practices of the communities in the Sariska region (Rajasthan, India) as well as their beliefs and their values, underlining the special relationship that these tribal and indigenous communities maintain with the forest and their usefulness in community-based conservation. Some conclusive remarks on the importance of adapting conservation approaches to local cultural representations of the environment will be drawn.

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Carolyn Podruchny

specialization in subarctic and boreal Canada, I was excited to explore trends and commonalities in Indigenous communities from around the circumpolar north. This article, based on that conference paper, is written in the spirit of engaging conversations around

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Social Lives and Symbolic Capital

Indigenous ‘Oil Lawsuits’ as Sites of Order and Disorder Making

Veronica Davidov

and imaginaries they challenge, and their potential for ordering and disordering social fabrics outside or beyond the legal arena. This article takes as its case studies two lawsuits brought by indigenous communities in a dispute involving oil

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Rudi Colloredo-Mansfeld

The Ecuadorian indigenous movement emerged just as the binaries that once defined the Indian/white boundary became acknowledged internal polarities of indigenous society. In this article, I argue that these divergences energized indigenous communities, which built material infrastructure, social networks, and political capital across widening gaps in values and incomes. They managed this task through a kind of vernacular statecraft, making the most of list making, council formation, and boundary drawing. As the movement shifts into electoral politics, the same community politics that launched it now challenges the national organization. As they work to define a coherent national program, the principal organizations of the national movement must reproduce the local contacts and relations among communities that made Ecuador's indigenous pluriculturalism such a potent presence in the 1990s.

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"Ceremonies of Renewal"

Visits, Relationships, and Healing in the Museum Space

Laura Peers

Access to heritage objects in museum collections can play an important role in healing from colonial trauma for indigenous groups by facilitating strengthened connections to heritage, to ancestors, to kin and community members in the present, and to identity. This article analyzes how touch and other forms of sensory engagement with five historic Blackfoot shirts enabled Blackfoot people to address historical traumas and to engage in ‘ceremonies of renewal’, in which knowledge, relationships, and identity are strengthened and made the basis of well-being in the present. The project, which was a museum loan and exhibition with handling sessions before the shirts were placed on displays, implies the obligation of museums to provide culturally relevant forms of access to heritage objects for indigenous communities.

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Against the Run of Play

Masculine Fantasies and the Game of Football in the Gran Chaco

Agustin Diz

found that football was a central activity for the young men who lived in the indigenous communities that dot the border between Argentina and Bolivia. As in most Guaraní settlements in the region, young men played football every day of the week. They

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“Talking Critically Yet Harmoniously”

It's In Our Bloodlines As Moana Oceania Peoples

Lagi-Maama Academy and Consultancy

-Tuai) formally established in August 2018. 1 What we do involves mediating at the intersection of Indigenous communities and institutional settings, to create a more harmonious and hoa/soa /balanced time-space, by imbedding different ways of knowing, seeing

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Sonya Atalay, Nika Collison Jisgang, Te Herekiekie Herewini, Eric Hollinger, Michelle Horwood, Robert W. Preucel, Anthony Shelton, and Paul Tapsell

Edited by Jennifer Shannon

authors below attest to, transformative work for all who are involved, whether they are from a museum, Indigenous community, or both. Sonya Atalay (Anishinaabe—Ojibwe) University of Massachusetts Amherst Repatriation is healing. Rituals of repatriation

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With an Open Mind and Open Heart

Collections Care at the Laboratory of Archaeology

Kate Roth

caring for the cultural heritage, and in some cases ancestors, of Indigenous communities. I begin with the roundtable to situate my own article within this emerging discussion of archaeological repositories in British Columbia. Through a case study of LOA

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Rekinning Our Kinscapes

Renegade Indigenous Stewarding against Gender Genocide

Sandrina de Finney, Shezell-Rae Sam, Chantal Adams, Keenan Andrew, Kathryn McLeod, Amber Lewis, Gabby Lewis, Michaela Louis, and Pawa Haiyupis

“Sisters Rising” is an Indigenous-led research project that centers the gender knowledge and sovereignty of Indigenous communities and young people, in order to contest gendered and sexualized colonial violence. Part of the international partnership study