Mi'kmaq Landscapes (Vitality of Indigenous Religions Series) - download pdf or read online

By Anne-Christine Hornborg;

ISBN-10: 075466371X

ISBN-13: 9780754663713

ISBN-10: 0754693058

ISBN-13: 9780754693055

This ebook seeks to discover historic alterations within the lifeworld of the Mi'kmaq Indians of japanese Canada. The Mi'kmaq tradition hero Kluskap serves as a key character in discussing concerns resembling traditions, altering conceptions of land, and human-environmental family members. so as to not depict Mi'kmaq tradition as undying, vital classes in its background are examined.Within the 1st interval among 1850 and 1930 Hornborg explores historic facts of the ontology, epistemology, and ethics - together labelled animism - that stem from a premodern Mi'kmaq searching subsistence. New methods of discussing animism and shamanism are the following richly exemplified. the second one learn situates the tradition hero within the sleek international of the Nineties, while allusions to Mi'kmaq culture and to Kluskap performed a massive position within the fight opposed to a deliberate superquarry on Cape Breton. This research discusses the eco-cosmology that has been formulated by means of smooth reserve population and which may be labelled a 'sacred ecology'.Focusing on how the Mi'kmaq are rebuilding their traditions and environmental family members in interplay with sleek society, Hornborg illustrates how environmental teams, pan-Indianism, and schooling play an enormous position, yet so does reserve existence. via anchoring their engagement in reserve lifestyles the Mi'kmaq traditionalists need to a wide quantity been capable of confront either exterior and inner doubts approximately their authenticity.

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Extra resources for Mi'kmaq Landscapes (Vitality of Indigenous Religions Series)

Sample text

Researchers have identified this role as a prototype for a larger religious complex, shamanism. 101 In trance, the shaman’s spirit leaves his body to visit other worlds. 102 If we use the Eliadian definition of a shaman as a person who goes into trance, the Mi’kmaq buoin is not a shaman. On the contrary, it seems that dreams were of greater importance than trances for gaining access to other worlds. In Biard’s account of a Mi’kmaq healing ceremony, he describes the intensity of the autmoin’s work, and states that only after the autmoin has gone to sleep and interpreted his dreams can he know whether or not his efforts have succeeded: The Autmoin says, that the Devil being already killed, or seriously hurt, or at least gone away, whether very far or not, I do not know, it remains to be seen if he has given a death wound to the patient.

In order to contrast with alternative views, she gives examples from 18 Le Clercq ([1691] 1968): 137–9. 19 Cf. Sahlins (1985: 154): ‘All praxis is theoretical. ’ 20 Anderson (1996): 66, 174. : 180. 22 Ingold (1994): 19. 23 If many scholars24 have found the roots of our modern environmental problems in a Western polarization of nature and culture, it seems as though Western ideas about ‘the Indian way of perceiving nature’ (or that of a premodern European) often serve as a positive counter-image (and possible solution) to the Western problems of today.

And what does ‘traditional’ stand for? There is a tendency to perceive Natives as peoples without history and with a never-changing philosophy. As the above examples show, there is a difference between the scholar’s representation of how other people perceive their environment and how they actually perceive it. To apply polarized concepts like nature and culture when describing the traditional lifeworlds of hunters and gatherers can thus be highly misleading, since the worldview of the group in question is colonized by a model into which it does not fit.

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Mi'kmaq Landscapes (Vitality of Indigenous Religions Series) by Anne-Christine Hornborg;


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