The Spirit Indigenous Peoples And Social Change

In The Spirit, Indigenous Peoples and Social Change Michael Frost explores a pentecostal theology of social engagement in relation to Māori in New Zealand, with implications for pentecostalism and indigenous peoples in the West.

This book offers insights from young trans, queer, and two-spirit Indigenous people in Toronto who examine the breadth and depth of meanings that two-spirit holds. Tracing the refusals and desires of these youth and their communities, Urban Indigenous Youth Reframing Two-Spirit expands critical conversations on queerness, Indigeneity, and community and simultaneously troubles the idea that articulating a definition of two-spirit is a worthwhile undertaking. Beyond the expansion of these conversations, this book also seeks to empower community members, educators, and young people — both Indigenous and non-Indigenous — to better support the self-determination of trans, queer, and two-spirit Indigenous youth. By including a research zine and community discussion guidelines, Laing demonstrates the possibility of powerful change that comes from Indigenous people creating spaces to share knowledge with one another.

Democratizing educational access and building capacity in developing countries and amongst indigenous peoples in developed countries may be elusive but are hopeful goals. Many developing countries are striving to reengineer their incoherent education systems at a time when they are most vulnerable, particularly with susceptibility to natural disasters, political unrests, and economic instabilities (UNESCO, 2007). Similarly, indigenous peoples in developed countries are seeking more control over education as they consider the long?term effects of educational policies that have been forced on them. Research on education and social change in developing countries has a long history (Glewwe, 2002; Hanushek, 1995; Sider, 2011). However, there is limited research on educational capacity?building in developing countries such as Kenya, Honduras, Haiti, Ghana, Hong Kong, India, Peru, China, and Thailand. Further, the educational frameworks by which Indigenous peoples (M?ori, Canada’s First Nations, and American Indian/Alaska Natives) have been educated have some significant similarities to those encountered in developing countries. The compilation of chapters illuminates research and collaborative initiatives between the authors and local leaders in developing countries’ and Indigenous peoples in developed countries’ efforts to solve the complexity of social inequities through educational access and quality learning. The authors draw on theoretical lens, knowledge bases, and strategies, and identify trends and developments to provide the scope of educational improvement in a globalization context (Brooks & Normore, 2010; Jean?Marie, Normore & Brooks, 2009).

This book defines the broad parameters of social change for Native American nations in the twenty-first century, as well as their prospects for cultural continuity. Many of the themes Champagne tackles are of general interest in the study of social change including governmental, economic, religious, and environmental perspectives.

Pentecostalism is one of the fastest-growing religious movements in the world. In Canada, it is the most rapidly growing Christian group among Indigenous people, with approximately one in ten Pentecostals in the country being Indigenous. Pentecostalism has become a religious force in many Indigenous communities, where congregations are most often led by Indigenous ministers – an achievement that took many decades. The Holy Spirit and the Eagle Feather traces the development of Indigenous Pentecostalism in Canada. Exploring the history of twentieth-century missionization, with particular attention to the Pentecostal Assemblies of Canada’s Northland Mission, founded in 1943, Aaron Ross shows how the denomination’s Euro-Canadian leaders, who believed themselves to be supporters of Indigenous-led churches, struggled to relinquish control of mission management and finances. Drawing on interviews with contemporary figures in the movement, he describes how Indigenous Pentecostals would come to challenge the mission’s eurocentrism over decades, eventually entering positions of leadership in the church. This process required them to confront the painful vestiges of colonialism and to grapple with the different philosophies and theologies of Pentecostalism and Indigenous traditional spiritualities. In doing so they indigenized the movement and forged a new identity, as Indigenous and Pentecostal. Indigenous Pentecostals now occupy key roles in the church and serve as political, cultural, and economic leaders in their communities. The Holy Spirit and the Eagle Feather tells the story of how they overcame the church’s colonial impulses to become religious leaders, as well as agents for decolonization and reconciliation.

Missing from the discourse on spirituality are the injustices experienced in the workplace, particularly by individuals marginalized by social group identity or affiliation. This is a critical omission in that spirituality can stimulate reflection, response, healing, and transformation of the soul. Filling the gap by addressing the role of spirituality in relation to meaningful work, this volume extends ideas about teaching and learning about spirituality to workplace settings, including the transformative learning theory. In seeking ways to promote moral and socially responsible workplaces and to establish a new way of thinking, the volume lays down a philosophical framework for spirituality in the workplace as a means of emancipation and social justice, and shows how the workplace can be a fruitful context for social justice education. This is the 152nd volume of the Jossey Bass series New Directions for Adult and Continuing Education. Noted for its depth of coverage, it explores issues of common interest to instructors, administrators, counselors, and policymakers in a broad range of education settings, such as colleges and universities, extension programs, businesses, libraries, and museums.

Wícihitowin is the first Canadian social work book written by First Nations, Inuit and Métis authors who are educators at schools of social work across Canada. The book begins by presenting foundational theoretical perspectives that develop an understanding of the history of colonization and theories of decolonization and Indigenist social work. It goes on to explore issues and aspects of social work practice with Indigenous people to assist educators, researchers, students and practitioners to create effective and respectful approaches to social work with diverse populations. Traditional Indigenous knowledge that challenges and transforms the basis of social work with Indigenous and other peoples comprises a third section of the book. Wícihitowin concludes with an eye to the future, which the authors hope will continue to promote the innovations and creativity presented in this groundbreaking work.

Indigenous cultures meticulously protect and preserve their traditions. Those traditions often have deep connections to the homelands of indigenous peoples, thus forming strong relationships between culture, land, and communities. Autoethnography can help shed light on the nature and complexity of these relationships. Indigenous Research of Land, Self, and Spirit is a collection of innovative research that focuses on the ties between indigenous cultures and the constructs of land as self and agency. It also covers critical intersectional, feminist, and heuristic inquiries across a variety of indigenous peoples. Highlighting a broad range of topics including environmental studies, land rights, and storytelling, this book is ideally designed for policymakers, academicians, students, and researchers in the fields of sociology, diversity, anthropology, environmentalism, and history.