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Folklore and female gender a comparative study of the Cherokee and Creek nations /Frost, Julieanna. January 2000 (has links)
Thesis (M.L.S.)--Eastern Michigan University, 2000. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 39-40).
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Folklore and female gender a comparative study of the Cherokee and Creek nations /Frost, Julieanna. January 2000 (has links)
Thesis (M.L.S.)--Eastern Michigan University, 2000. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 39-40).
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Divine heresy : women's revisions of sacred texts /Brassaw, Mandolin R. January 2008 (has links)
Thesis (Ph. D.)--University of Oregon, 2008. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 219-226). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.
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La participación cultural de las mujeres Indias y Mestizas en el México precortesiano y postrevolucionarioHellbom, Anna-Britta, January 1967 (has links)
Thesis--Stockholm. / Extra t.p., with thesis statement, inserted. Summary in English. Bibliography: p. 286-289.
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Mapulu, a mulher pajé: a experiência Kamaiurá e os rumos do feminismo indígena no Brasil / Mapulu, the pajé woman: the Kamaiurá experience and paths of indigenous feminism in BrazilSilveira, Maria Luiza 28 September 2018 (has links)
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Previous issue date: 2018-09-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / As far as the memory of the most elderly can reach, Mapulu is the first pajé
woman of the Kamaiurá society, people who live in the Xingu Indigenous Park,
in Central Brazil. This study investigates a recent phenomenon in the country:
indigenous women taking roles in the sacred world, mastering healing and
pajelança practices, having access to the restricted universe of invisible forces
and powers, traditional male domains. The major role taken by women in the
select magic-religious universe, in many indigenous villages, finds in Mapulu a
representation of the changes of the feminine place in the daily routine of the
Alto Xingu. This thesis aims at studying the kamaiurá female inclusion in the
sacred sphere, place that used to be exclusive of men. The research seeks in the
indigenous female movement, originated from demands resulting from the
contact with the hegemonic society, the roots that contributed to the resurgence
and expansion of the number of pajé women; shows how Xingu has been
absorbing the work of female shamans; reveals how dreams guide the path of
development of a pajé and surveys the conditions that enabled the process of
“becoming a pajé” of Mapulu Kamaiurá – showing how this experience
affected herself and the community / Até onde a memória dos mais velhos alcança, Mapulu é a primeira mulher pajé
na sociedade Kamaiurá, povo que habita o Parque Indígena do Xingu, no Brasil
Central. O estudo aqui apresentado investiga um fenômeno recente no país: o
das mulheres indígenas ocupando o espaço do mundo sagrado, dominando
práticas de cura e pajelança, tendo acesso ao restrito universo de forças e
poderes invisíveis, tradicional domínio masculino. O protagonismo assumido
pelas mulheres no seleto universo mágico-religioso, em diversas aldeias do
Brasil, encontra em Mapulu o retrato das transformações do lugar feminino no
cotidiano do Alto Xingu. A proposta desta tese é a de estudar a inserção
feminina kamaiurá no campo do sagrado, lugar antes exclusivo dos homens da
comunidade. A pesquisa busca no movimento feminino indígena, nascido das
demandas resultantes do contato com a sociedade hegemônica, as raízes que
ajudaram no ressurgimento e expansão do número de mulheres pajés; mostra
como o Xingu vem absorvendo o trabalho das xamãs; revela como os sonhos
orientam o caminho de formação de um pajé, e realiza o levantamento das
condições que propiciaram o processo do “tornar-se pajé” de Mapulu Kamaiurá
– demonstrando como essa experiência afeta a si mesma e à comunidade
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Traditional ways Shuswap people identified and nurtured gifted and talented girls: Shuswap eminent women tell their storiesJules, Diena Marie 11 1900 (has links)
Much of the literature on First Nations education is written by Euro-
Canadians. However, in recent years, American Indian scholars have initiated
research on gifted and talented First Nations children. The purpose of this paper is
to present eminent Shuswap womens' perspectives of traditional ways gifted and
talented girls were identified and nurtured over their lifetime.
Seven eminent Shuswap Elder women from the Interior of British Columbia,
whose gifts and talents were identified and nurtured form the nucleus of the study.
Because Shuswap people traditionally have an oral culture very little was written of
the Shuswap peoples' experiences, therefore, interviewing was deemed the most
appropriate research technique. Through the Elder's own words, the experiences of
the identification and nurturance of their gifts and talents in the four phases of life
(childhood, adolescence, adult, Elder) are presented.
The Elders were selected to represent various time periods and several
different bands of the Shuswap Nation. All of them have been recognized for their
service to the people locally, provincially, or nationally.
The most outstanding feature which is revealed by this study is the extent
to which the Elders struggled to stay on the path paved for them throughout their
lives since their grandparents identified their gifts and talents. Their struggles may
be viewed the same way First Nation people continue their fight for their aboriginal
rights.
The need to continue the work of preserving, recording, perpetuating and
enhancing the Shuswap language, history and culture is shown here. Implications
for further qualitative research are numerous. From specific aspects of culture such as the Shuswap concept of giftedness and the traditional ways Shuswap people
identified and nurtured boys to more general comparisons of finding a national First
Nations concept of giftedness or trying to determine how band-operated school are
trying to identify and nurture their gifted and talented students, there are many
possibilities. What has emerged is strong individuals and cultural group healing,
adapting and surviving very well despite the dark ages. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate
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Beyond guilt, shame, and blame to compassion, respect and empowerment : young aboriginal mothers and the first nations and inuit fetal alcohol syndrome/fetal alcohol effects initiativeSalmon, Amy 05 1900 (has links)
Over the past decade, the "problem" of Fetal Alcohol Syndrome and Fetal
Alcohol Effects among Aboriginal peoples has received increasing attention from the
Canadian nation-state. However, few feminist, anti-racist, anti-ableist, and anti-colonial
scholars have offered a critique of FAS/E "prevention" policies aimed at Aboriginal
women. In this dissertation, I present my analysis of the "official knowledge" and "public
pedagogies" articulated in one such policy, The First Nations and Inuit Fetal Alcohol
Syndrome/ Fetal Alcohol Effects Initiative (herein "the Initiative"). This analysis unravels
the complex and contradictory tensions in contemporary state policy formation. My
findings show how the Initiative paradoxically supports the development of inclusive,
grassroots approaches to FAS/E prevention in Aboriginal communities while at the same
time eclipsing the voices and concerns of Aboriginal women.
Though neglected in the official policy texts and talk of the Initiative, young
Aboriginal mothers' agency and insights are central in the dialectic of ideology,
discourse, and lived experience that this study documents. To facilitate this shift, I
engage a productive methodological synthesis of textual analysis, institutional
ethnography, and participatory research, by grounding my analysis of the texts in indepth
group interviews with six Aboriginal mothers whose lives include substance use
and FAS/E.
This study offers significant implications for the development of future policy,
research, and "culturally appropriate" pedagogy for and about FAS/E "prevention". My
findings do not support the outright rejection of medical models of disability, as has been
favoured by many critical theorists and activists on the grounds that such models are
universally oppressive and disenfranchising. Rather, the women's insights into their own
lived experiences emphasize the simultaneously enabling and disabling consequences of
medicalization. Accordingly, my findings underscore the urgent need to reconsider the
roles of "race", gender, class, nation and dis/ability in contemporary theories and
practices of substantive citizenship and nation-building in and outside of education. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate
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Communal Violence, Trauma and Indian Women: Fictional Representations of Women in Manju Kapur's A Married Woman and Anita Rau Badami's Can You Hear the Nightbird Call?Sur, Sanchari 10 1900 (has links)
<p>This thesis examines fictional representations of Indian women’s responses to trauma in the background of communal violence. It argues that fiction allows for the reimagination of women’s conditions during communal riots, and their responses to trauma as a result of those riots. While ethnographic research seeks answers from traumatized victims, a fictional text can open up spaces for debates about conditions of women and their responses to trauma in the background of communal violence. Through Manju Kapur’s <em>A Married Woman</em> and Anita Rau Badami’s <em>Can You Hear the Nightbird Call?</em>, this project examines women’s negotiations of their religious and national identities within the private and the public and their responses to trauma caused by communal violence.</p> <p>The Introduction draws on texts on gender and diaspora theory as well as scholarly work on the evolution and history of communalism in India. It also looks at the historical backgrounds of two events of communal violence that underpin Kapur’s and Badami’s texts, namely, the Ramjanmabhoomi-Babri Masjid controversy and the resulting 1992 riots, and Indira Gandhi’s assassination and the resulting 1984 anti-Sikh riots. Chapter 1 examines Indian women’s negotiations of religious identities in <em>A Married Woman</em>. Through the characters of Astha, Pipee and Sita, I argue that Kapur draws parallels between women as Other and religious minorities as Other. Her text shows the ways in which trauma crosses religious borders of Hindu-Muslim, and opens up possibilities for envisioning ways of ethically coexisting with the Other. Chapter 2 investigates communal violence in India and Canada in <em>Can You Hear the Nightbird Call?</em> Focusing on the characters of Bibi-ji, Leela and Nimmo, I argue that communal violence subsumes class, religion and location. Her text highlights how trauma crosses national boundaries and how the three women are torn apart by their losses.</p> <p>In my Conclusion, I suggest for new avenues of research that might contribute to a further understanding of the dynamics of communal violence and trauma, and a future investigation into the negotiation of male religious identities in the background of communal violence.</p> / Master of Arts (MA)
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The artistic practices of contemporary South African Indian women artists : how race, class and gender affect the making of visual artPillay, Thavamani 11 1900 (has links)
In view of the scarcity of Indian women in the South African art field, this study investigates how issues of race, class and gender can affect the decision to become and sustain a career as a professional artist. By exploring the historical background of the Indian community and their patriarchal mind set it becomes clear that women's roles in this community have always been prescribed by tradition and cultural values, despite western influence. Moreover the legacy of apartheid created a situation in which black artists, especially women. have not always benefitted in terms of career opportunities. The research is based on case studies of five Indian women who have received due recognition as artists: Lalitha Jawahirilal, Usha Seejarim, Sharlene Khan, Simmi Dullay and Reshma Chhiba. These artists' lives, careers and artistic output are closely studied, documented and critically interpreted using key concepts such as orientalism, black feminism and post colonialism. / Art History, Visual Arts & Musicology / M.A. (Art History)
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The artistic practices of contemporary South African Indian women artists : how race, class and gender affect the making of visual artPillay, Thavamani 11 1900 (has links)
In view of the scarcity of Indian women in the South African art field, this study investigates how issues of race, class and gender can affect the decision to become and sustain a career as a professional artist. By exploring the historical background of the Indian community and their patriarchal mind set it becomes clear that women's roles in this community have always been prescribed by tradition and cultural values, despite western influence. Moreover the legacy of apartheid created a situation in which black artists, especially women. have not always benefitted in terms of career opportunities. The research is based on case studies of five Indian women who have received due recognition as artists: Lalitha Jawahirilal, Usha Seejarim, Sharlene Khan, Simmi Dullay and Reshma Chhiba. These artists' lives, careers and artistic output are closely studied, documented and critically interpreted using key concepts such as orientalism, black feminism and post colonialism. / Art History, Visual Arts and Musicology / M.A. (Art History)
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