AlterNative

Māoridom has been rocked by a number of high profile child homicides in New Zealand. Many Pākehā (New Zealanders of European descent) commentators attribute this to deficits in Māori culture. Māori, on the other hand, tend generally to hold that the high level of Māori child homicide and abuse is a recent phenomena related to colonization.

Identity and embodiment are central issues facing Aboriginal people. These issues are explored as sites of multiple meanings and associations related to prejudice and healing. Examples are chosen in the forms of racism and homophobia. Healing of identity is explored from the perspective of indigenous practice in wholistic and traditional Aboriginal medicine.

Relational epistemologies and ontologies of indigenous populations call into question the legitimacy of colonial sovereign foundations.

Māori players, coaches, administrators and audiences contribute to a wide range of sporting codes at all levels in Aotearoa/New Zealand and internationally. However, Pākehā media coverage, a representative sample of which we analysed in this project, presents Māori participation and achievement as limited and aberrant.

Over the past three decades, ethnographic museums have increasingly collected and displayed contemporary artworks in order to challenge assumptions about the (in)authenticity of cultural minorities.

The Ceremony of Eldership among the Torrobo of Kenya is conducted at the death of the oldest male family member to ensure continuity in family leadership and synergize the three dimensions of Torrobo time in the event.

Almost every definition of “ethnic group” refers to homeland, locality or symbolic dimensions of the land. This article reflects the situation of the Yukaghir, a people of approximately 1,000 individuals in north-east Siberia. While land is particularly crucial for Yukaghir identity, the current situation of rights to land is highly dissatisfying for the Yukaghir.