This article interprets the accounts and testimonies of native Chilean Pentecostalism, from a philosophical approach. In these accounts Pentecostal dilemmas are expressed and that oppressed beings prove by the economical and social conditions that the Chilean society lived in the 20th century. These dilemmas manifest anguish produced by absurd, emptiness and loneliness; that rise due to illness, alcoholism and poverty, which leads the individual to critical situations that push him to choose being Pentecostal, stigmatized beings and socially excluded, (...) or to suffer and death. Once they have chosen being Pentecostal the symbolic exodus starts, interpreting the past, the society and individuality in a tragic way. (shrink)

El presente artículo interpreta desde un punto de vista filosófico, los relatos y testimonios del pentecostalismo criollo chileno. En dichos relatos se expresan los dilemas pentecostales que evidencian seres oprimidos por las condiciones económicas y sociales que vivió la sociedad chilena en el siglo XX. Estos dilemas manifiestan angustias producto del absurdo, el nadismo y la soledad, que aflora frente a la enfermedad, el alcoholismo y la pobreza, lo que le lleva a situaciones límites que lo empujan a elegir el (...) ser pentecostal, seres estigmatizados y excluidos sociales, o el sufrimiento y la muerte. Y una vez que han elegido el ser pentecostal comienza el éxodo simbólico, interpretando el pasado, la sociedad y la individualidad de una manera trágica. (shrink)

This work critically builds on James K. A. Smith's postmodern Pentecostal epistemology with the aid of Reformed epistemology. The resulting postmodern Christian epistemology retains the central postmodern characteristics of perspectivalism and embodiment while integrating the truth element of Reformed epistemology’s warrant criteria.

The present article aims to explore the complex relation between global and European Pentecostalism and politics. The self-evident scarcity of studies on this particular topic, despite the global prominence and the dynamic growth of Pentecostalism, and the tendency to collapse strikingly opposing tendencies under a generic terminology call for a serious examination of the approaches Pentecostalism adopts in relation to political involvement. Throughout the three main sections of this paper, political, historical, cultural and theological concepts will be (...) employed in order to: firstly, provide a qualitative and quantitative overview of global Pentecostalism; secondly, explore worldwide different political preferences of Pentecostal churches and denominations that range from apolitism, to full-fledged political involvement, or to the preference for an alternative polis; thirdly, to analyse European Pentecostalism and the particularities of its relation with politics. (shrink)

Pentecostal phenomenon from history has always moved with migration. Reading Acts 1:8, Jesus linked the baptism of the Holy Spirit with the migration of his disciples and the gospel from Jerusalem to Judea and Samaria and to the end of the earth. Migration has become a worldwide, multi-directional phenomenon which is reshaping the Christian landscape. In this light, the article discussed Pentecostalism and migration by using two Ghanaian Classical Pentecostal churches in South Africa as a case study. The article (...) looked at their history, leadership development, transfer of missionaries from Ghana and its implications, their concept of contextualisation as well as some of their impact in South Africa. The article submits that it is time for both churches to start thinking of decolonising their foreign mission churches by helping them have autonomous status. Contribution: The article contributes to the on-going body of knowledge and research on migration with special emphasis on African classical Pentecostalism and migration. The study used Ghanaian Classical Pentecostal Churches in South Africa as a case study. (shrink)

The transition to democracy in Brazil has created a competitive religous environment which is causing religious shifting away from Catholicism. The Evangelical community, of which Pentecostalism is a subset, has been growing over the last few decades and is providing alternative structures for social and political expression previously denied to many. Pentecostal churches are building community networks and strengthening civil society in a way that is giving many of Brazil’s marginalized access and legitimacy. The focus of this paper is (...) to examine if Pentecostalism undermines or strengthens democratic consolidation in Brazil, and what role it has to play in power sharing. (shrink)

Стаття присвячена питанню, як native speaker реалізує свою владу над non-native speaker. Дослідження виконано в рамках теорії лінгвістичного імперіалізму. Для розкриття цих відносин вводиться концепт права на корегування. Для описання фігур native speaker та non-native speaker звертаємося до дослідників лінгвістичного імперіалізму, зокрема Р. Філліпсона, Ю. Цуди тощо. Вказується, що стандартним поглядом на панування native speaker є соціально-економічний, де native speaker постає як фігура, довкола якої концентруються можливості економічної взаємодії та економічний профіт. Натомість, право на (...) корегування демонструє владу native speaker на комунікативному рівні. Суть права на корегування наступна: native speaker як той, хто первісно занурений у мову і краще розуміє її, має право корегувати/виправляти мову non-native speaker. Для розкриття цього концепту звертаємося до концепту соціолектів Р. Барта та стратегій виключення, описаних Ж. Рансьєром. Основною для права на корегування виступає ідея, що мову найкраще може знати той, хто укорінений у мовне і культурне середовище, звідки походить мова – ця ідея є фігурою системності у розумінні Р. Барта. Право на корегування виконує декілька функцій. По-перше, це практика дискредитації мовлення non-native speaker, маркування його як шуму. По-друге, це практика інтерпеляції та формування non-native speaker як об’єкту мовлення, а native speaker – на Суб’єкта. По-третє, це можливість привласнення мовлення non-native speaker, а отже, позбавлення цього мовлення властивості імперативності, влади. Метою лінгвістичного імперіалізму є створення єдиної (глобальної) логіки виключення non-native speakers з (глобального) комунікативного простору. В цій логіці мова виступає як код, подібний до того коду, що описував Ж. Дельоз. (shrink)

Sagoff [Journal of Agricultural and Environmental Ethics 18 (2005), 215–236] argues, against growing empirical evidence, that major environmental impacts of non-native species are unproven. However, many such impacts, including extinctions of both island and continental species, have both been demonstrated and judged by the public to be harmful. Although more public attention has been focused on non-native animals than non-native plants, the latter more often cause ecosystem-wide impacts. Increased regulation of introduction of non-native species is, therefore, (...) warranted, and, contra Sagoff’s assertions, invasion biologists have recently developed methods that greatly aid prediction of which introduced species will harm the environment and thus enable more efficient regulation. The fact that introduced species may increase local biodiversity in certain instances has not been shown to result in desired changes in ecosystem function. In other locales, they decrease biodiversity, as they do globally. (shrink)

Centenary celebrations in every organisation are approached with joy and reflection of the past, present, impact on society and planning for the years ahead. The Christ Apostolic Church International, which is acknowledged by Ghanaian Pentecostals as the mother of Pentecostalism, celebrated its Centenary of Pentecostalism in 2017. Having come this far and being acknowledged as the pioneer of classical Pentecostalism in Ghana, it is very important that issues concerning the church, its leadership and impact on society are (...) discussed and properly recorded for future reference. Although some Ghanaian Pentecostal scholars did their best to document some aspects of history of CACI, their focus was limited to the early history of the church and the ministry of Apostle Peter Newman Anim. This article contributes to the existing missional and historical literature on CACI by bringing on board some of the historical gaps. This article also discusses the miraculous dispensation in CACI, their leadership and administrative structure, their growth and challenges as well as their religio-social and economic impact in Ghana. (shrink)

Even thirty years after Thomas Morris wrote The Logic of God Incarnate, there are some claims that Morris makes that require examination in analytic Christology. One of those claims is a concession that Morris gives to modalists near the end of the book, where he says that the two-minds view he has defended can be used to provide a consistent modalistic understanding of Jesus’s prayer life. This view, he says, blocks the inference from the fact that Jesus prays to the (...) Father to the additional claim that Jesus and the Father are numerically distinct. I argue that Oneness Pentecostals can appropriate central concepts from The Logic of God Incarnate as Morris suggests, and further that this means Oneness Pentecostals should abandon the claim that Jesus believes he just is the Father. Once Oneness Pentecostals abandon this claim, they can give a possible explanation of how it is that Jesus relates to the Father in prayer even though he just is the Father. (shrink)

The fact that young people from Nigeria and Asia make up the largest populations of illegal immigrants overseas is no longer news. The rationale for illegal migration is structural injustice and individual decision-making. Migration has led to increased cultural variety but has also contributed to segregation, racism, and cultural disputes. Stress on the infrastructure, sadness, and anxiety in the host community, and the resurfacing of violence-related post-traumatic disorder attributed to illegal migration. The typical methods for limiting illegal immigration have been (...) nationwide border closures and the repatriation of illegal immigrants. These methods failed to address the issue. Using the method of philosophical analysis, this study maintains that migration has strengthened the economies of many nations and promoted global citizenship and cosmopolitanism, but has led to the deaths of many young Nigerians. The Indigenous Moral Theory of Native-Centric Ethics (togetherness) will be applied to advance and comprehend the causes of illegal immigration as well as potential solutions. Native-centric ethics is the moral of togetherness based on the principles of reciprocity, mutual respect, and working towards the common good. This study concludes that Native-centric ethics should be used by policymakers so that citizens can have faith in their leaders. Of course, this would aid in lowering international unlawful migration. (shrink)

In just a century, the Pentecostal movement has become a numerical force in world Christianity and the largest movement in Protestantism. But there are many different movements recognised by scholars as ‘Pentecostalism’, and there is absolutely no uniformity among these movements. There is no single form of Pentecostalism, nor are there clear theological criteria by which it can be defined. Researchers wonder whether it is even possible to speak of global Pentecostalism as a single phenomenon. It is (...) similarly impossible to define what Pentecostalism is without understanding how the movement originated. Until recently, the historiography of the movement has been based on North American history, but recent research has increased the complexity of defining Pentecostalism. This paper examines the following scholarly approaches to defining Pentecostalism: phenomenological, historical, sociological, theological, and global perspective approaches. These approaches do not exclude each other, but are interdependent and complementary. As a result, it is shown that through the ‘global perspective’ approach Pentecostalism can be defined as a global network movement. From the historical and theological approaches, it is revealed that Pentecostalism cannot be seen as a movement with a clear beginning in the USA or elsewhere, nor as a movement based on one particular theology. It is a movement in constant flux, whose followers' spirituality is expressed in a constant search for an “experience of the Spirit” and spiritual gifts. It is a movement that took several years and several different formative ideas and events to emerge, a movement that from its inception has had a global character. It is therefore best thought of as an early 20th century Protestant global networking movement with an emphasis on the ‘experience of the Spirit’ and the application of spiritual gifts. (shrink)

Our exemplar of a Native American relational ethic is depicted through the Seven Grandfather Teachings, an ancient sacred story of Potawatomi and Ojibwe peoples. These teachings state that human beings are responsible to act with wisdom, respect, love, honesty, humility, bravery, and truth toward each other and all creation. We illustrate the possible uses of this ethic through exercises wherein students reflect on the values and learn lessons related to ethics, leadership, teamwork, and relationships, or create stories using (...) class='Hi'>Native American story form. (shrink)

Pragmatism is America’s most distinctive philosophy. Generally it has been understood as a development of European thought in response to the "American wilderness." A closer examination, however, reveals that the roots and central commitments of pragmatism are indigenous to North America. Native Pragmatism recovers this history and thus provides the means to re-conceive the scope and potential of American philosophy. Pragmatism has been at best only partially understood by those who focus on its European antecedents. This book casts new (...) light on pragmatism’s complex origins and demands a rethinking of African American and feminist thought in the context of the American philosophical tradition. Scott L. Pratt demonstrates that pragmatism and its development involved the work of many thinkers previously overlooked in the history of philosophy. (shrink)

In this study, Limburgian and Dutch 2.5- to 4-year-olds and adults took part in a word learning experiment. Following the procedure employed by Quam and Swingley (2010) and Singh et al. (2014), participants learned two novel word-object mappings. After training, word recognition was tested in correct pronunciation (CP) trials and mispronunciation (MP) trials featuring a pitch change. Since Limburgian is considered a restricted tone language, we expected that the pitch change would hinder word recognition in Limburgian, but not in non-tonal (...) Dutch listeners. Contrary to our expectations, both Limburgian and Dutch children appeared to be sensitive to pitch changes in newly learned words, indicated by a significant decrease in target fixation in MP trials compared to CP trials. Limburgian and Dutch adults showed very strong naming effects in both trial types. The results are discussed against the background of the influence of the native prosodic system. (shrink)

Classifying species as ‘native’ or ‘alien’ carries prescriptive force in the valuation and management of ‘nature’. But the classification itself and its application are contested, raising philosophical and geographical questions about place, space, rights, identity and belonging. This paper discusses leading critiques of the native/alien paradigm, including its conceptual fluidity, dichotomous rigidity and ethical difficulties, as well as the incendiary charge of xenophobia. It argues that valorizing ‘native nature’ as inherently the ‘best nature’ is not only obsolete (...) but impracticable in the Anthropocene, and that the preeminence of biogeographic origins should be replaced with a pragmatic focus on species’ behavior. (shrink)

Allan Heaton Anderson is one of the few white South Africans who succeeded in getting out of the entrapment of racial prejudices when it came to the written history of African-initiated churches. He became aware of the fact that an authentic theology can only be examined within context, and thus his theological analysis of African independent churches (AICs) reflects his status in the margins. Anderson not only conducted research among the poor and the downtrodden, where he challenged assumptions made by (...) his white contemporaries, but he also identified with the ‘othering’, those who were powerless and marginalised – contributing immensely to African theology of inclusivity. This article comprised three sections: firstly, it traced Anderson’s journey within and his contribution to the theology of African Pentecostalism; secondly, it explored the notion of typology of AICs using the lens of ‘othering’; and thirdly, it concluded with recent trends in neo-Pentecostalism. Following the philosophical axiom of critical theory, the article was involved in dialogue with Anderson, interrogated European missionary typologies of African-initiated churches and, finally, critiqued the convergence of ‘progressive Pentecostals’ and ‘globalisation’ in shaping a new mission paradigm. Contribution: This article paid closer attention to intersectionality of historiography and hybrid theological subjects such as practical theology and African theology. The contribution of interdisciplinary and multidisciplinary research by white African scholars on African theology was appraised. The article further appreciated the contribution by a white theologian who had mastered African epistemology of being and living by critiquing the theory of paternalistic ‘othering’. (shrink)

This article is a critical exploration of compatibilities between Pentecostal-Charismatic theology and Process-Relational theology. The purpose of the investigation is to identify similarities that provide sufficient ground for mutual dialogue and transformation between the two traditions. Postmodernism is identified as a context in which such dialogue can occur, insofar as both the Pentecostal-Charismatic movements and Process-Relational theology are understood as reactions to modernism. The theological theme of “concursus,” the way in which God and humanity interact, is briefly explored as a (...) point of contact. Several social and ecclesial implications of mutual transformation are identified. Ecclesial implications of mutual transformation include a renewal of Process-Relational spirituality, an intellectualization of Pentecostal-Charismatic experience, ecumenical dialogue between evangelical and mainline denominations, and tempered operation of the charismata for Pentecostals. Social implications of mutual transformation include the possibility for positive social change, concern for healing and justice, and an increased cosmic concern. Ultimately, inasmuch as Pentecostalism is identified as an “experience in search of a theology,” Process-Relational theism is identified as a “theology in search of an experience.” Through dialogue and engagement, both the Pentecostal-Charismatic and Process-Relational traditions may gain a stronger and more holistic sense of humanity, God, and reality. (shrink)

Conservation biologists and other environmentalists confront five obstacles in building support for regulatory policies that seek to exclude or remove introduced plants and other non-native species that threaten to harm natural areas or the natural environment. First, the concept of “harm to the natural environment” is nebulous and undefined. Second, ecologists cannot predict how introduced species will behave in natural ecosystems. If biologists cannot define “harm” or predict the behavior of introduced species, they must target all non-native species (...) as potentially “harmful”. an impossibly large regulatory task. Third, loss of species richness may constitute harm to an environment, but introduced organisms typically, generally, and significantly add to species richness in ecosystems. If species richness correlates with desirable ecosystem properties, moreover, such as stability and productivity, as some ecologists believe, then introduced organisms, by increasing species richness, would support those desirable properties. Fourth, one may plausibly argue that extinction constitutes environmental harm, but there is no evidence that non-native species, especially plants, are significant causes of extinction, except for predators in certain lakes and other small island-like environments. Fifth, while aesthetic, ethical, and spiritual values may provide a legitimate basis for invasive species policy, biologists often cite concepts such as “biodiversity” and ecosystem “health” or “integrity” to provide a scientific justification. To assert that non-native species threaten biodiversity or undermine ecosystem health, however, may be to draw conceptual entailments or consequences from definitions of “biodiversity” and “integrity” that arbitrarily exclude non-native species or make the presence of exotic species a per se indicator of decline. (shrink)

Native women residing in the Subarctic and Arctic are currently struggling for the right to decide whether they will be hospitalized or have a midwife present for the birth of their children. The argument presented in this review paper outlines the cultural and clinical factors in favour of recognizing and legalizing traditional midwifery in the North and critically examines the statistical and safety concerns raised by those arguing against giving Northern Native women an alternative to evacuation from their (...) home communities. (shrink)

A bi- or multilingual repertoire is a complex and dynamic system of languages (Herdina & Jessner, 2002; Herwig, 2001; Larsen-Freeman & Cameron, 2008; Stotz & Cardoso, 2022) which interact with each other and with the conceptual system (Kroll & Stewart, 1994; Pavlenko, 2009). Importantly, fluent and regularly used native languages are not spared from the influence of later acquired non-native ones. The paper presents the results of a case study conducted with a native speaker of Polish with (...) three additional languages: English, German, and French. Based on the analysis of the instances of lexical reverse transfer observed in the spoken production in her L1, it is concluded that reverse transfer may lead to partial L1 attrition, at least when the monolingual perspective is taken. From the multilingualism point of view, reverse transfer should rather be treated as a phenomenon leading to partial restructuring and enhancement of mother tongue competences. (shrink)

African Pentecostalism continues to be a growing part of Christianity both in Africa and the rest of the world. Pentecostal churches in Africa are on the rise at a very high rate. However, theological education in South African universities does not reflect this reality, but continues to be of a western orientation. Therefore, there is an urgent need and demand for a theological education that will be relevant to Africa. It is an urgent need for African Pentecostalism to (...) be integrated into the theological education of South African universities. This can be achieved by integrating African Pentecostalism into the curriculum, by decolonising Pentecostal research and by the emergence of critical African scholars that can address cutting-edge issues in a South African context. Thus, theological education in South African universities shall be a contextual and relevant one. (shrink)

Adversarial relations between science and religion have recurred throughout Western History. Archaeologists figure prominently in a recent incarnation of this debate as members of a hegemonic scientific elite. Postmodern debates situate disagreements in cosmological differences between innocent, traditional, native peoples and insensitive, career-mad, colonialist scientists. This simplistic dichotomy patronizes both First Peoples and archaeologists, pitting two economically marginal groups in a political struggle that neither can win. Although a few scholars have discussed the tyrannical nature of anthropological models of (...) tradition and culture, little consideration has been given to the fact that archaeology as a scientific discipline is drastically under-funded, with little research support and few jobs. Reconsideration of which political and economic groups actually benefit from the dramatization of a dichotomy between traditional and academic perspectives indicates some interesting patterns. The search for common ground is shown to have ethical implications for both the futures of First Peoples and the future of archaeology. (shrink)

Native American land ethics are not well understood by many governmental natural resource managers. This article presents the results of interviews with selected tribal elders, tribal land managers, and tribal content experts concerning traditional beliefs and values forming a land ethic and how these influence tribal land management practices. The Native American land ethic that emerged from this study includes four belief areas: “All Is Sacred”; ; “Right Action”; ; “All Is Interrelated”; ; and “Mother Earth”;. Traditional (...) class='Hi'>Native American beliefs concerning the environment appear to spring from a spiritual context rather than the scientific‐utilitarian context more prevalent in the dominant Euro‐American culture. (shrink)

Advances in genetics and genomics have raised new questions in trout restoration and management, specifically about species identity and purity, which fish to value, and where these fish belong. This paper examines how this molecular turn in fisheries management is influencing wild and native trout policy in Colorado. Examples from two small Colorado watersheds, Bear Creek and Sand Creek, illustrate how framing trout as genetic bodies can guide managers to care for or kill trout populations in the interest of (...) rectifying decades of genetic disruption caused by human activity. While trout management has typically relied on human intervention, the turn to genetic science is prompting new classifications of lineage and taxa, altering long-standing conservation priorities, and reorienting the manipulation of biological processes such as reproduction and dispersal. As a result, other social and ecological factors may be pushed to the margins of management decisions. These changes warrant greater conversation about the consequences of molecular analyses and the values embedded in trout science and conservation more broadly. (shrink)

This syllabus explores complex ways that Native peoples form relationships with environments. Topics include Native American environmental thought, ethics, technology, and aesthetics of practice. A comparative approach shows differences and similarities of Native and Western templates of understanding that frame relations in our human environment. Texts discuses understanding of traditional and contemporary indigenous philosophical frameworks of environmental practices, and why they collide with technology. Required text authors include Gregory Cajete, J. Baird Caldicott, Michael P. Nelson, Donald Grinde, (...) and Bruce E. Johansen; recommended readings include Krim Benterrak, Staphen Muecke, Paddy Roe, David Suzuki, and Peter Knudtson. (shrink)

Non-native species are implicated in many ecological and economic problems, and the field of invasion biology has burgeoned in response to this fact. However, classification, terminology, and management of non-native species generate controversies and even calls for abolition of the field. The fact that the basis for disputes is differing worldviews rather than simply interpretation of biological observations suggests that resolving arguments about non-native species will be difficult, independently of questions about the operational tractability of proposed courses (...) of action. (shrink)

What leads humans to divide the social world into groups, preferring their own group and disfavoring others? Experiments with infants and young children suggest these tendencies are based on predispo- sitions that emerge early in life and depend, in part, on natural language. Young infants prefer to look at a person who previously spoke their native language. Older infants preferentially accept toys from native-language speakers, and preschool children preferentially select native-language speakers as friends. Variations in accent are (...) sufficient to evoke these social preferences, which are observed in infants before they produce or comprehend speech and are exhibited by children even when they comprehend the foreign-accented speech. Early-developing preferences for native-language speakers may serve as a foundation for later-developing preferences and conflicts among social groups. (shrink)

The nomadic Kazaks inhabiting Xinjiang Province, China, retain many aspects of their pre‐Islamic way of life, including the use of methods of traditional healing usually classified under the rubric of "shamanism." These practices are closely related to those in Kazakstan, Mongolia, and other parts of the former Soviet Union.The present study addresses aspects of traditional healing in use among the Xinjiang Kazaks in recent times, and presents a native taxonomy of these practices obtained during recent fieldwork in Xingjiang. Special (...) attention is paid to the use of words, sound, and movement in healing contexts by elders and specialized individuals. (shrink)

"This book presents a theoretical discussion of problems and issues encountered in the Native American community from a perspective that accepts Native knowledge as legitimate. Native American cosmology and metaphor are used extensively in order to deal with specific problems such as alcoholism, suicide, family, and community problems. The authors discuss what it means to present material from the perspective of a people who have legitimate ways of knowing and conceptualizing reality and show that it is imperative (...) to understand intergenerational trauma and internalized oppression in order to understand the issues facing Native Americans today."--pub. website. (shrink)

Although not exactly continuous, the Native American challenge to the canon, as I have tried to show, has been of comparatively long standing. Nonetheless, inasmuch as Native American literary production and Euramerican writing influenced by it have only barely begun to enter the courses in and the anthologies of general American literature, that challenge cannot be said to have been effective as yet. No doubt it will take more time for poets and teachers to recognize what Native (...) American literatures aboriginally were and, to some extent, still are; to recognize when and if the influence of these literatures is present in work by Native and non-Native writers. It is only since the 1950s and 1960s that philological and structural work has begun to make this recognition possible in any case.It is only more recently still that an adequately sophisticated criticism for these literatures has begun to develop, with the publication of Abraham Chapman’s basic and eclectic collection of essays, Literature of the American Indians: Views and Interpretations ; Karl Kroeber’s uneven but valuable introduction to the subject, Traditional Literatures of the American Indian: Texts and Interpretations ; and Hymes’ “In Vain I Tried to Tell You”: Essays in Native American Ethnopoetics , a collection of Hymes’ seminal and indispensable work. The broadest and most sophisticated collection of essays—gathering work by Hymes, Tedlock, Toelken, Kroeber, and others—has only just appeared: Smooting the Ground: Essays on Native American Oral Literature is edited by Brian Swann, a poet and translator of Mative American song.61 These developments are encouraging for Native American literatures. As American society continues to move away from anthropocentrism and textual authority, the Native tradition may for the first time effectively assert its claim upon the canon of American literature. 61. For his translations, see, for example, Swann’s Song of the Sky: Versions of Native American Songs and Poems . Swann works from texts, not performances, from English language versions, not transcriptions of Native languages; as a result, he has made a point of insisting, “These poems of mine are not translations” but instead “versions” of Native American poetry. Although he has given up specific claims to authenticity, Swann has nonetheless shown how much can be done by the non-Native poet and scholar responding to the Native tradition as a powerful source. Arnold Krupat is a member of the literature faculty at Sarah Lawrence College. He is the coeditor of the University of Nebraska Press’ Native American Autobiography Series and is currently completing an anthology of Native American autobiographies, Indian Lives. His previous contribution to Critical Inquiry, “An Approach to Native American Texts,” appeared in the December 1982 issue. (shrink)

Our understanding of the importance for, and the influence on the American philosophical tradition of Native American thought has been usefully extended in a number of ways in recent decades. The familiar account, in which American philosophy, and pragmatism in particular, is rendered as a peculiarly Euro-American reaction against trends in Continental thought, is no longer adequate in light of Scott Pratt's work showing that many of the features now commonly recognized as characteristic of the American tradition, such as (...) the emphasis on experience, the rejection of dualistic frameworks, and a commitment to pluralism and revisability to name a few, emerged out of sustained interaction with Native peoples.... (shrink)

Studies of native syntactic processing often target phrase structure violations that do not occur in natural production. In contrast, this study examines how variation in basic word order is processed, looking specifically at structures traditionally labelled as violations but that do occur naturally. We examined Swedish verb-second and verb-third word order processing in adult native Swedish speakers, manipulating sentence-initial adverbials in acceptability judgements, in simultaneously recorded event-related potentials to visually presented sentences and in a written sentence completion task. (...) An initial corpus study showed that the adverbials differ in frequency in fronted position, and although all occur mainly with V2 word order, kanske occurs more frequently with V3 in natural production than both idag and hemma. The experimental results reflected these patterns such that V2 sentences were overall more frequently produced and were deemed more acceptable than V3 sentences. The ERP results consisted of a biphasic N400/P600 response to V3 word order that indicated effects of word retrieval and sentence reanalysis. We also found consistent effects of adverbials. As predicted, V3 was produced more frequently and judged as more acceptable in Kanske sentences than in sentences with the other two adverbials. The ERP analyses showed stronger effects for idag and hemma with V3, especially regarding the P600. The results suggest that the naturally occurring word order ‘violation’, V3 with kanske, is processed differently than V3 with other adverbials where the V2 norm is stronger. Moreover, these patterns are related to individuals’ own production patterns. Overall, the results suggest a more varied native word order processing than previously reported. (shrink)

For centuries, outside business organizations have sought to enter into business relationships with indigenous populations, often benefitting both parties. However, the power imbalance that foreign settlers had over indigenous peoples often led to exploitative relationships whereby the indigenous people were marginalized and at times treated inhumanely. While the nature of trade and relationships has changed over time, the special status that native tribes enjoy in U.S.A. continues to attract attention from business enterprises. In the past few years, various organizations (...) have found it advantageous to their business interests to engage in transactions with Native American tribes. Three specific examples are described: Allergan transferred patent rights to a tribe to circumvent a U.S. patent review panel; Tesla opened a store and service center on native land in New Mexico to get around the state’s dealership laws; and Lume Cannabis Co. opened retail stores on native lands in Michigan near communities that had decided to not license recreational cannabis stores. All three examples raise questions over the ethics of buying access to native sovereignty. Students are asked to apply ethical theories to try and identify what distinguishes ethical and unethical transactions. (shrink)

The Ohlone, the original settlers of the San Francisco region, were violently dispossessed by successive colonial regimes, first Spanish, then US American. The colonial trauma was written out of history, and by the 20th century anthropologists pronounced the Ohlone to be ‘extinct’. In this article, I explore how the dispossession of the Ohlone haunt one of the greatest movies of all time: Alfred Hitchcock’s Vertigo (1958). Although Vertigo is one of the most-analysed films ever, no one has noticed that Carlotta (...) Valdes – the dispossessed woman who comes back from the dead to take possession of the living – would have been Native American. A hauntological reading reveals Vertigo as an unwitting witness of colonial dispossession. (shrink)

Same-sex practices are commonly medicalised in various global spaces. Some societies view same-sex practices as some form of disease that needs to be cured. In Africa, the influence of Christianity has prompted many communities to conclude that there are spiritual forces behind same-sex orientations and practices. Therefore, same-sex practices are demonised, and those identifying with these sexualities and gender identities are viewed as sick, or as having some form of mental illness. As a fast-growing and influential movement in South Africa, (...) Christianity plays a critical role in this narrative. Against this backdrop, this article examined how some Pentecostal pastors in South Africa use God-talk to propel the narrative that medicalises same-sex practices and how these pastors claim to have miraculous powers to heal these practices. Consequently, the gender and sexuality commonly accepted within African religiosity and spirituality are pushed to the peripheries. Therefore, it is argued in this article that the colonial-missionary discourses regarding African sexualities and genders are at play within the religious medicalisation of same-sex narratives. Thus, there is a need to problematise and transform this narrative. This act can contribute to delinking African genders and sexualities from Western repressions and subjugation agendas. The discussion moved from the premise of decoloniality while adopting a multidisciplinary approach that incorporated theology, gender and sexuality studies, psychology, health, and socio-political sciences. Again, the article used secondary literature analysis to examine this phenomenon and to gain a thorough understanding of how African Pentecostalism continues to use God-talk to medicalise same-sex practices in contemporary South Africa and the repercussions thereof.Contribution: The study contributed to the existing knowledge that addresses religious challenges faced by people identifying with non-normative sexualities and genders in Africa. This can contribute to the transformation of religious medicalisation of same-sex practices in South Africa, and elsewhere. (shrink)

Introduction: If ever attained, adopting native-like accent is achieved late in the learning process. Resemblance between L2 and mother tongue can facilitate L2 learning. In particular, cognates (phonologically and semantically similar words across languages), offer the opportunity to examine the issue of foreign accent in quite a unique manner. Methods: Twelve Spanish speaking (L1) adults learnt French (L2) cognates and practiced their native-like pronunciation by means of a computerized method. After consolidation, they were tested on L1 and L2 (...) oral picture- naming during fMRI scanning. Results and Discussion: The results of the present study show that there is a specific impact of accent on brain activation, even if L2 words are cognates, and belong to a pair of closely related languages. Results point that the insula is a key component of accent processing, which is in line with reports from patients with foreign accent syndrome (FSA) following damage to the insula (e.g. Moreno-Torres et al., 2013; Katz et al., 2012; Tomasino et al., 2013), and healthy L2 learners (Chee et al., 2003). Thus, the left insula has been consistently related to the integration of attentional and working memory abilities, together with fine-tuning of motor programming to achieve optimal articulation. (shrink)

Background: Genetics research is controversial in Native American communities, and the disposition and ownership of biological specimens are central issues. Within Native communities, there is considerable variety in tribal members’ views. This article reports the results from an ethnographic study conducted with a Native American community in the southwestern United States. The purpose of this study was to examine the relationship (past and present) between the tribe and biomedical/genetics research. Methods: Qualitative interviews were conducted with 53 members (...) of a Native American community. Interviewees were purposively recruited to include an approximately equal number of past research participants and nonparticipants, as well as individuals with and without diabetes. Tribal members were also asked whether they identified as a “traditional person,” an emic category used in the community. Results: Tribal members’ views on specimen disposition were linked with their identification as a traditional or nontraditional person. Individuals identifying as traditional people were more likely to believe that biological specimens should be returned at the end of a study and should not be used after the research participant's death, and that they were the property of the individual who provided them. These perspectives were related to broader concerns about fragmentation of the body-self. Conclusions: Through gaining an understanding of the cultural logic related to specimen disposition, researchers may be able to work more effectively with Native American communities on developing procedures for genetics studies. The process of informed consent and other study procedures can be adapted to be culturally respectful of Native American communities. (shrink)

In this essay, after a brief decolonial analysis of the concept of “poetry” in Indigenous communities, I will investigate the poetic-philosophical implications of Cherokee culture, more specifically the poetic essence of the Cherokee language, the poetic aspects of Cherokee myth (pre-history) and post-myth (history), and the poetic-philosophical powers of Cherokee ritual. My first section analyzes the poetic essence, structure, special features, and historical context of the Cherokee language, drawing on Ruth Holmes and Betty Sharp Smith’s language textbook, Beginning Cherokee. My (...) second section considers poetic aspects of the pre-history and history of the Cherokee Nation considered as a text, using Robert J. Conley’s The Cherokee Nation: A History. And my third section investigates the poetic nature of the Cherokee rituals’ myth-ontological background and its existential psychological implications, via J. T. Garrett & Michael Tlanusta Garrett’s The Cherokee Full Circle: A Practical Guide to Ceremonies and Traditions. Collectively, these analyses will suggest that, just as the Cherokee and other tribes are the slandered, disenfranchised, suppressed and covered-over Indigenous peoples of the North American continent, so poetry writ large (including Indigenous philosophy) is the slandered, disenfranchised, suppressed and covered-over arche of western philosophy (as I have previously explored via a new interpretation of Nietzsche). In short, I will argue that both poetry and Cherokee culture can be understood as indigenous “absences” which are in truth vital and enduring presences. (shrink)

Previous work on individual differences has revealed limitations in the ability of existing measures (e.g., working memory) to predict language processing. Recent evidence suggests that an individual's sensitivity to detect the statistical regularities present in language (i.e., “chunk sensitivity”) may significantly modulate online sentence processing. We investigated whether individual chunk sensitivity predicted the online processing of gender cues, a core linguistic feature of Spanish. In a self‐paced reading task, we examined native speakers’ processing of relative clauses in which gender (...) cues were variably exploited to induce processing costs. Even after considering the effect of working memory and cognitive control, the results revealed a significant effect of chunking ability in modulating online sentence processing. Critically, higher‐chunking ability speakers’ reading times showed online sensitivity to core linguistic cues online; while low‐chunking ability readers showed no sensitivity to manipulations, indicating shallow real‐time processing of their native language. (shrink)

Pentecostals can be understood as contemporary Christian mystics, and doing so can aid one in both understanding and caring for them. The task of understanding them is facilitated by this category in that it allows one to inhabit a different mindset from what is typical in contemporary settings. Pentecostalism and charismatic movements work out of distinct, fundamental claims that together work as a kind of worldview, one that operates from a hyperawareness of God’s presence and a sensed empowerment of (...) the mystic’s self. The task of caring for them should honor these claims all the while being open to the Spirit’s presence and work. (shrink)

Purpose Given the considerable challenges posed by disinformation to both society and journalism, how do news media outlets in Hispanic America and Spain address this pervasive global phenomenon? The purpose of this study is to evaluate the extent to which these outlets embrace recommendations from academic, professional and institutional spheres for countering false contents. Design/methodology/approach A qualitative content analysis was used using variables linked to transparency, verification and potential errors incurred. This study comprehensively analyses the ethical codes of 34 digital (...) native outlets spanning 12 Hispanic American countries (Bolivia, Chile, Colombia, Cuba, Ecuador, Guatemala, Honduras, Mexico, Paraguay, Peru, Uruguay and Venezuela), as well as Spain. Findings The key findings reveal significant variations in adherence to the recommended guidelines. Particularly striking is the disparity between compliance with transparency and verification compared to notably higher adherence to measure aimed at rectifying errors. This exploratory study paves the way for further research on additional countries. Originality/value Ethical codes are a fundamental instrument of media accountability. Nevertheless, their utility in the fight against misinformation has barely been addressed. This study is pioneering in the field of disinformation and ethical codes within digital native media outlets in Hispanic America and Spain. (shrink)