Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Impact of European settlers on indigenous people
Impacts of europeans on native americans
Impact of European settlers on indigenous people
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Impact of European settlers on indigenous people
Throughout this exhibition the term exploiting will refer to benefiting from. Also, this exhibition will explore some of the ways, that people have been exploiting Arctic resources, for the last 4500 years. It will begin by explaining the location of the Arctic, and what indigenous people did to survive. Followed by, why Europeans went there, and what Arctic states are doing at present.
The Arctic is an area above the imaginary line of the Arctic Circle, which is latitude 66.6° north (Smith, 2009). This is a hostile and unforgiving place, with freezing temperatures and 24 hours of darkness in winter (Smith, 2009). Nevertheless, one particular place of interest is Devon Island, which has many seasonal hunting grounds such as Cape Liddon – see exhibit one. Although Devon Island is uninhabited today, past settlers survived harsh conditions by exploiting coastal and inland resources for thousands of years. Interestingly, between 1982 and 1987, archaeologists found 163 sites on the island (Helmer, 1991). These sites contained thousands of animal bones, various stone and bone tools dating back 4500 years (Helmer, 1991). Coincidently, the multipurpose ulu knife – see exhibit two – originates from the similar time period, which is traditionally used for processing animals for food and clothes (Crowell & Prusinski, n.d.). Also, it is believed that indigenous people created carvings such as small face masks, for interacting with spirits (Zságer, 2010). Funnily enough, a modern day mask – see in exhibit three – looks similar to a 3500 year old ivory face mask found on Devon Island (CMCC, 2013). Nonetheless, today some people call this traditional ecological knowledge, which refers to knowledge, beliefs and practices, in sustainable use of ...
... middle of paper ...
...e Palaeo-Eskimo Prehistory of the North Devon Lowlands'. Arctic, vol. 44(no. 4), pp. 301-317 [Online]. Available at: http://pubs.aina.ucalgary.ca/arctic/Arctic44-4-301.pdf [Accessed 10 December 2013].
Jackson, D. D., 1993. 'Hot on the cold trail left by Sir Martin Frobisher'. vol. 23(no. 10), pp. 119 [Online]. Available at UK & Ireland Reference Centre, EBSCOhost [Accessed 6 December 2013].
Kurtz, M., 2009. Arctic approach: U116, Block 2, Part 4. Milton Keynes: The Open University.
Smith, J., 2009. Arctic approach: U116, Block 2, Part 1. Milton Keynes: The Open University.
Zságer, L., 2010. 'Miniature Carvings in the Canadian Dorset Culture: the Paleo-Eskimo Belief System'. Perspectivas Colombo-Canadienses, Volume vol. 3, pp. 108-121 [Online]. Available at: http://revistas.urosario.edu.co/index.php/perspectiva/issue/view/206/showToc [Accessed 17 December 2013]
This discovery was made by the Scandinavian explorer Hans Egede, 300 years ago when he went out in search of the lost Greenland colonies. Although Hans was unsuccessful at finding the lost colonies he did find the local Inuit. He recorded in his ship’s log his interaction with them. The ship’s log tells many oral stories from the Inuit people claiming that their Thule ancestors fought the Norse Vikings for their iron and ultimately killed them off. Hans Egede ship’s log also confirms that the Thule were great survivors and warriors, whilst being directly related to the modern day Inuit. Niobe Thompson concludes that the Thule odyssey ended in Greenland right when the Inuit odyssey began. Even though the Thule journey ended their traditions and ways of survival are still used in Inuit communities
This is a report based on three days of observations and testing in the region known as the Peterborough drumlin field. It will address a variety of regional elements, such as climate, soil, vegetation, hydrology, geomorphology, and geology. A variety of sites located on the Canadian Shield, the zone of thick glacial deposits to the south, and the transition between them will be the focus of the report. It is supplemented with previous research on the region. September 8, 1999, day one of the field study involved an area of largely granite bedrock that is part of the Canadian Shield and is the most northern point of study (see Map 2). September 9, 1999, day two, involved three main areas of study: the Bridgenorth esker (Map 3), Mark S. Burnham Park (Map 4), and the Rice Lake drumlin (Map 6). These sites are in areas of thick glacial deposits. September 10, 1999, day three, involved studying the Warsaw Caves (see Map 5) as a transition zone between Precambrian Shield rock to the north and Paleozoic rock to the south. A general map of the entire study region is provided by Map 1.
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
...ncyclopedia of Archaeology, Ed. Deborah M. Pearsall. Vol. 3. Oxford, United Kingdom: Academic Press, 2008. p1896-1905. New Britain: Elsevier, Inc.
...pers on the new Welfare ." The Future of the Arctic: A Key to Global Sustainability. no. 5 (2012): 1-5 .
Hunting, which was the primal source of food, goes far beyond satisfying the physical body. Therefore societies, such as the Eskimo, handle every aspect of their food in a `special' and symbolic way. This is what Gill was explaining and the ceremonies, as well as, the way of life in regards to the food are evidence of this.
As a film made by Inuit people and for the Inuit community, Atanarjuat provides the audience with a privileged look into the Northern society. Throughout the film, many viewers are exposed to elements of Inuit culture which are unfamiliar. The film’s director, Zacharias Kunuk, faces a paradox because he wants viewers to feel like insiders of Inuit culture, yet the viewers cannot truly understand the cultural traditions that are represented in the film. The majority of the viewers have never lived in an Inuit community and have very little sense of the ideologies that persist in Inuit society. Because Atanarjuat does not aim to be an educational film, it does not explain itself. There are many moments throughout the film which cannot properly be understood by non-Inuit viewers, and, despite his goal of inclusion, Kunuk does not offer any explanation to ease the audience into the culture. In analyzing the film, non-Inuit critics are presented with the challenge of describing First Nations art while being aware of the inherent power imbalances in doing so. Because Atanarjuat acts as a counter reading to the popular myth of the Inuit, the film portrays the Inuit people as they perceive themselves rather than as the larger Canadian society would portray them. This shift away from the centre of society, looking to an underrepresented group, is an example of decentering. Although Kunuk establishes a connection between the Inuit characters in the film and the non-Inuit viewers, he also provides many moments of intentional inaccessibility, reminding the viewers that in this instance, the Inuit are privy to more information than the non-Inuit audience.
Krakauer, Jon. "Chapter 1/The Alaska Interior." Into the Wild. New York: Anchor, 1997. 6. Print.
In the “Ice Watch,” Olafur Eliasson uses a whopping one hundred tons of ice directly cut from icebergs from Copenhagen, Denmark, Olafur’s hometown. He strategically puts twelve ice blocks in Greenland, City Hall Square, Copenhagen; The ice pieces were imported in four refrigerated containers to Denmark before being left to melt in the city halls plaza. Here is where the people witnessed first hand the death of arctic ice. Olafur uses this “sculpture” to strike the effects of global warming; he emphasizes that the increase of greenhouses gasses cause arctic ice to melt. Frank Jensen, Copenhagens mayor and the Danish Minister of Climate stressed that to prevent the melting of Arctic; we must reduce our use of coal and use our electricity cautiously
Canada’s arctic has evidently suffered from substantial climate change, resulting in devastating impacts on all systems in the north. Many climate models indicate that these significant changes will only progress in the future. The monitoring of temperatures in the Arctic have demonstrated that, over roughly the past 50 years, there has been a warming of about 2 to 3°C as of 2009. The average temperature in the arctic has increased almost twice as fast than the rest of the world. In 2020, the projected increase is up to 4°C as well as 8°C by 2050. A numbers of studies have shown that, based on previous climate records, there has been issues of rising sea levels, alterations in sea-ice dynamics, and permafrost degradation. Though there have been multiple strategies posed and adopted, the government of Canada needs to develop an arctic strategy that is more proactive and systemic than previous actions. This strategy needs to be global in its goals for mitigation while still monitoring social, cultural, and economic aspects
The Inuit people are both a living people, and a living culture. They were among the last natives to cross the Bering Sea to get to North America. The Inuit’s date back around between 6000 B.C and 2000 B.C. Classified as a nomadic tribe or central-based wanders by Anthropologist, the Inuit were always on the move, searching for food and settling camps to rest after a long travel. Once they were settled between fifty to a hundred men went into hunting groups to gather food for the community. The Inuit’s divided the year into three hunting seasons, First was the spring, this season consisted of seal hunting, Then came summer, this season consisted of caribou hunting. The caribou was widely used by the Inuit, caribou skin was used as clothing (pants, mittens, and boots) it was also used as a way to feed the Inuit community. Finally came autumn, this season consisted of whale hunting. For thousands of years, the Inuit people lived unknown from the world until 984 C.E. European came across them in Greenland. When more and
The Dorset Inuit had to change their techniques of a way of life based on seal and mammal hunting because around 1800 BC the climate in the Arctic became colder. The Inuit of the eastern Arctic have long known these people as the Tuint. From the early days of the Pre-Dorset and Dorset people who moved across the Arctic in the first millennium BC have left a record of their ...
On May 11 of 2015 James Bamford published an article entitled “Frozen Assets.” The article detailed the struggle between various states for the right to tap into the vast natural resources of the Arctic. This power struggle is happening primarily between the five states bordering the Arctic Ocean: Russia, Canada, Denmark, Norway, and the United States of America. This is ongoing struggle has been characterized by what many would call publicity stunts, including the Canadian government declaring Santa Clause a Canadian citizen and the Russian government placing their flag on the seabed of the North Pole.
The Nenets, a unique peoples from northern Russia, are a culture deeply rooted in the cold temperatures and the migrations of reindeer. Currently there are two different groups, the Tundra and the Forest Nenets. There are currently 41,000 living in the tundra. The Nenets are known for their close relationship with reindeer and the ways in which they use them. They herd, breed, slaughter, and follow reindeer through specific migration patterns. The Nenets are the last of their kind in their unique ways and are being threatened by not only modernization but also globalization in the aspect that Russia’s government is forcing them to assimilate into the modern culture.
Erikson, E. H., & Coles, R. (2001). The Erik Erikson Reader. New York: W.W. Norton.