Coming Full Circle: Spirituality and Wellness among Native by Suzanne Crawford O'Brien

By Suzanne Crawford O'Brien

Coming complete Circle is an interdisciplinary exploration of the relationships among spirituality and future health in different modern Coast Salish and Chinook groups in western Washington from 1805 to 2005. Suzanne Crawford O’Brien examines how those groups outline what it potential to be fit, and the way fresh tribal community–based wellbeing and fitness courses have utilized this figuring out to their missions and actions. She additionally explores how modern definitions, targets, and actions on the subject of healthiness and therapeutic are knowledgeable by means of Coast Salish background and in addition via indigenous religious perspectives of the physique, that are in response to an realizing of the connection among self, ecology, and community.
Coming complete Circle attracts on a old framework in reflecting on modern tribal health-care efforts and the ways that they interact indigenous therapeutic traditions along twenty-first-century biomedicine. The e-book makes a powerful case for the present shift towards tribally managed care, arguing that neighborhood, culturally particular methods of therapeutic and figuring out disease has to be part of modern local healthcare.
Combining in-depth archival learn, huge ethnographic participant-based box paintings, and skillful scholarship on theories of faith and embodiment, Crawford O’Brien deals an unique and masterful research of up to date local american citizens and their worldviews.

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Extra info for Coming Full Circle: Spirituality and Wellness among Native Communities in the Pacific Northwest

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As Aaron Glass has argued in his study of Kwak’waka’wakw ritual, while it is useful to challenge the racial stereotypes of the past, arguments about the cultural construction of contemporary Native identity run the risk of denying the authenticity of cultural creativity. Glass writes: “Anthropology has spent the last century helping to dismantle the notion of racial determinism, arguably in the best interests of NaTheoretical Orientation 13 tive people. . ”³³ Such arguments raise the question: can scholars reflect critically upon the cultural construction of bodies and identities without losing sight of on-the-ground political concerns?

To name where we are and are not. . Objectivity turns out to be about particular and specific embodiment . . only partial perspective promises objective vision. . I am arguing for politics and epistemologies of location, positioning, situating, where partiality and not universality is the condition for being heard to make rational knowledge claims. . 60 While standpoint theory insists that objective universal knowledge is an impossible ideal, it does not suggest the abandonment of knowledge altogether.

For instance, the Dawes Act of 1887 (also known as the General Allotment Act or Dawes Severalty Act) established a policy of assigning parcels of reservation land to Native individuals and thus freeing “surplus” land for white settlement. The result was the breaking up of collective ownership and resource management and the subsequent loss of enormous amounts of reservation land. In some areas Indian-held land was reduced by as much as 95 percent after the Dawes Act was implemented. A policy shift in the 1930s, led by John Collier and embodied by the Wheeler-Howard Act (also known as the Indian New Deal), established tribal governments and reversed many federal policies, moving away from the eradication of Native cultures and toward their preservation.

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