“Amadeo said it haltingly, in broken Spanish, the only way he would be able to communicate with the world from that moment on. No one else spoke his language anymore. The survival of his culture had suddenly come down to a sole, complicated man.”
“The waters of the Peruvian Amazon were once a vast linguistic repository, a place where every turn of the river could yield another dialect, often completely unintelligible to people living just a few miles away. But in the last century, at least 37 languages have disappeared in Peru alone, lost in the steady clash and churn of national expansion, migration, urbanization and the pursuit of natural resources. Forty-seven languages remain here in Peru, scholars estimate, and nearly half are at risk of disappearing.”
Really interesting article that gets into the importance of history and why we fight over it. In addition, how do we acquire knowledge of the past? In doing this project, the lead historian has to distinguish between the massacres based on the strength of evidence to support their happening. What is also interesting is what kind of evidence was used. Should indigenous oral histories be counted on? Or only traditionally western accounts such as newspapers? This argument plays out in the United States as well.
Lastly, rather than writing a book, the research was presented on a map. Why does the impact of this information feel different when presented visually rather than verbally? What does this tell us about the power of art when learning about history?
“In many Indigenous communities, art works have long had dual functions as historical sources, as repositories of cultural or spiritual knowledge, and as maps of territory. There is an established tradition of mapping massacre sites through art, as in the acclaimed paintings by the Aboriginal artists Rover Thomas, Queenie McKenzie, and Rusty Peters, among others. Watson wanted viewers of her video to be aware that any map is a slippery, contested artifact, and also to have a bodily response to the work. She told me the story of one of her relatives, who, after viewing the video, turned to her in anguish, saying, “Where wasn’t there a massacre?””
“Scientists began thinking and writing about how Native Americans understand the natural world in the 20th century. Instead of seeing a conflict between Western science and Native American knowledge, they started thinking about ways to learn how Native Americans addressed environmental and ecological issues differently.”
“Broadcast targeted speakers of language still spoken by 4 million Peruvians, symbolically ending centuries of marginalisation”
“They, and others like them, have for decades resisted Indonesian government policies that pressured the forest-bound indigenous groups to abandon their old customs, accept a government-approved religion and move to government villages. That shift, along with the inevitable lure the modern world has for their children, has led to major disjunction between generations of Mentawai.”
When considering the ethics of hunting and wearing animal skins, how do we balance our society’s ethics with the traditional practices of indegenous communities that rely on hunting and wearing animal skins? This issue connects to both ethics and indigenous knowledge systems and is an interesting case to examine how we can balance the ethics of different communities and whether we can come up with a defensible way to find balance.
“But an amendment to the Marine Mammal Act of 1972 exempted “Indians, Aleut, and Eskimos (who dwell on the coast of the North Pacific Ocean) from the moratorium on taking provided that taking was conducted for the sake of subsistence or for the purpose of creating and selling authentic native articles of handicraft and clothing.””
“The Polynesians, scattered as they are over islands across the central and southern Pacific Ocean, are master navigators who tracked their way over a huge expanses of ocean without any of the complex mechanical aids we associate with sea navigation. They didn’t have the astrolabe or the sextant, the compass or the chronometer. They did however have aids of a sort, which though seemingly humble, were in fact the repositories of an extremely complex kind of knowledge. They are called Rebbelibs, Medos. and Mattangs.”
Below is a documentary about the Polynesians as well.
An interesting undertaking but also an interesting debate over who settled the Polynesian islands and how. What I also find interesting is why does it matter what the truth is? Why validate and continue to pursue this knowledge system? What value does it bring to continue to use traditional methods rather than use modern ones? Why keep this method alive?
“In a nod to their seafaring ancestors, the crew of 13 will forgo modern navigational equipment — no compass, sextant or GPS devices, not even an iPhone — in favor of wayfinding, a traditional navigational technique that relies on gauging the position of the sun, moon and stars, taking into account variations in ocean currents and wave patterns and even the behavior of fish and birds.”
What does this article tell us about the power of culture and imagery in shaping our perceptions of various groups of people? To what degree can those perceptions be changed? Is it wrong to propagate false or inaccurate representations? This connects to the debate about sports mascots to some degree.
“Matika Wilbur has traveled more than 250,000 miles to ensure stereotyped images are replaced with accurate ones to change history’s collective psyche.”
“A search for Native Americans on the internet yields almost nothing but reductionist, 18th-century representations of a ‘feathered and leathered people’, Wilbur says. She hopes the pictures she’s taking can someday replace the stereotyped, dated ones found in internet searches, and the ones we hold on to in our collective psyche.
“‘I’m ultimately doing this because our perception matters,’ she says. ‘Our perception fuels racism. It fuels segregation. Our perception determines the way we treat each other.'”
“‘The greatest and most endangered species in the Amazon rainforest is not the jaguar or the harpy eagle,’ says Mark Plotkin, ‘It’s the isolated and uncontacted tribes.’ In an energetic and sobering talk, the ethnobotanist brings us into the world of the forest’s indigenous tribes and the incredible medicinal plants that their shamans use to heal. He outlines the challenges and perils that are endangering them — and their wisdom — and urges us to protect this irreplaceable repository of knowledge.”