Restrictions may be placed on a collection for reasons of group and individual privacy, confidentiality, or security. See Culturally Sensitive Materials. Questions of access, ownership, and control of Native American archival material can prompt philosophical and practical concerns, particularly when there is inadequate information about community sovereignty and associated legal rights, community ownership of original source information, initial community restrictions on information sharing and distribution, and other related issues.
Most archives and libraries hold information of a confidential, sensitive, or sacred nature. The amount of this material may constitute a small percentage of the entire collection. For Native American communities the public release of or access to specialized information or knowledge—gathered with and without informed consent—can cause irreparable harm. Instances abound of misrepresentation and exploitation of sacred and secret information. Privacy rights extend to groups in some situations.
The limited right of organizations, governments, and families to associate in confidence may apply to American Indian tribes who wish to minimize or prevent intrusion into their practices.
Examples of the kinds of archival materials—both human readable and digital—which may be culturally sensitive from a Native American perspective include:. A primary task for libraries and archives is to organize and describe information resources for efficient and effective retrieval. Collecting institutions also wish to share as much context as possible to enhance the value of resources for patrons. However, the use of outdated, inaccurate, derogatory, or Eurocentric language impedes access.
Descriptive information can be improved with the addition of culturally appropriate and accurate language—from original titles through finding aids. Native American communities should be aware that offensive language or other injurious perspectives and information may be inherent in the content of some of the original materials.
We my people-Onkwehonwe belong to our land, our medicines, our communities, our philosophies, and our way of life. All these elements endure over time; we come and go. What is required at this moment is a fundamental acceptance that intellectual property and most especially esoteric knowledge are vital components of the living cultural heritage of Native American communities. James D. Numerous international declarations, many of which have been adopted by the United Nations, state that protection of cultural heritage and traditional knowledge is a right of Indigenous peoples.
As Australian solicitor Terri Janke Meriam, Wuthathi and Yadaighana Nations observes, one problem with copyright from an Indigenous perspective is that it expires and protects authors and publishers but not the interests of those whose culture is described or depicted.
Indeed, Western copyright laws are based on principles which are diametrically opposite to Indigenous legal approaches to knowledge. Virtually every Indigenous society has traditions and laws regarding specialized knowledge, yet these practices are not recognized by Western law. In some cases, Native American knowledge has been copyrighted by outsiders without appropriate permissions or approval.
The draft U. The impact of NAGPRA has been largely positive as institutions and communities engage in conversations and often rewarding partnerships. The national NAGPRA committee and state and federal courts have yet to review a case involving documentary materials as opposed to objects. Native American Research Protocols. Collecting institutions are dedicated to public education, research, and service. Just as many collecting institutions operate under the oversight of an institutional review board for the protection of human subjects, an increasing number of Native American tribes have developed formal research policies and procedures which may require legal contracts or agreements with individual researchers to defend against misappropriation and abuse of traditional knowledge.
Institutions and communities benefit when research is conducted in accordance with the highest possible ethical and legal standards.
It is much easier to teach someone library and archives skills than to try to teach them a culture. Lotsee Patterson Comanche. The nature of our society and the information professions is dynamic. Archivists and librarians need to accelerate the acceptance of different approaches to designing and deploying knowledge management systems and to welcome Native American practitioners as equal partners in caring for cultural heritage. Cross-cultural training and exchange will enrich collecting institutions, communities, and academia.
White savior narrative in film - Wikipedia
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Enlightened nation: a look at the Choctaw education system
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Book of the Month. Authors Tim Winton Sarah J.
Top Pick. Locations where this product is available This item is not currently in stock in Dymocks stores - contact your local store to order. Please note: not all stock is available in all stores. PaperBack June 20, This book demystifies the portrayal of Native Americans on film and reveals a true and parallel history that is often misrepresented in various forms of media.
- Enlightened View of Native Americans on Film - liorisreisi.ml!
- Enlightenment Now by Steven Pinker review – life is getting better.
- Kultur Macht Sinn: Einführung in die Kulturtheorie (German Edition).
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