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Indigenization is seen by some as less of a process of naturalization and more of a process of culturally relevant social work. Indigenization was not the standard, but it was a way to accustom others to a surrounding point of view but also to help understand where the people came from and their heritage. [7]
New Zealand scholar Jeffrey Sissons has criticized what he calls "eco-indigenism" on the part of international forums such as the Working Group on Indigenous Peoples, which he claims enforces a link between indigenous peoples and traditional economies, and also confuses the issues faced by New World indigenous, who are mostly urban dwellers and live in states dominated by people descendant ...
Eve Tuck is an Unangax̂ scholar in the field of Indigenous studies and educational research. Tuck is the Professor of Critical Race and Indigenous Studies at the Ontario Institute for Studies in Education at the University of Toronto.
The Indian Health Transfer Policy provided a framework for the assumption of control of health services by Indigenous peoples, and set forth a developmental approach to transfer centred on self-determination in health. [155] [156] Through this process, the decision to enter transfer discussions with Health Canada rests with each community.
Alice Luce (1873–1955), first an Anglican missionary in India, and subsequently an Assemblies of God missionary among Hispanics along the US–Mexico border, was influenced by Allen's theory of missions and in 1921 she wrote a series of articles, "Paul's Missionary Methods", for the Pentecostal Evangel. Due to her advocacy, indigenous church ...
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The rise of pretendian identities post-1960s can be explained by a number of factors. The reestablishment and exercise of tribal sovereignty among tribal nations (following the era of Indian termination policy) meant that many individuals raised away from tribal communities sought, and still seek, to reestablish their status as tribal citizens or to recover connections to tribal traditions.
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