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Studies of cultural tourism and indigenous identity are fraught with questions concerning exploitation, entitlement, ownership and authenticity. Unease with the idea of leveraging a group identity for commercial gain is ever-present. This anthology articulates some of these debates from a multitude of standpoints. It assimilates the perspectives of members of indigenous communities, non-governmental organizations, tourism practitioners and academic researchers who participated in an action research project that aims to link research to development outcomes.

While European commerce in race was substantial, the colonial trade in ideas of race was highly profitable as well. Looking at official propaganda and commercial representations in France during the Third Republic, this book explores the way the French increased the value of their racial identity at home at the expense of their colonized brothers and sisters. The French did not create the identity-effacing stereotypes of Africans, Arabs, and Indochinese. Instead they refined or remolded these images, and as they did so they redefined and remolded their images of themselves. Focusing on world's fairs, colonial expositions, and mundane manufacturers' trademarks, Races on Display shows not only the prevalence of racial stereotypes, but also how complex these representations prove to be.

Tropics of Savagery is an incisive and provocative study of the figures and tropes of \"savagery\" in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated.

Even as their nations and cultures were being destroyed by colonial expansion across the continent, American Indians became a form of entertainment, sometimes dangerous and violent, sometimes primitive and noble. Creating a fictional wild west, entrepreneurs then exported it around the world. Exhibitions by George Catlin, paintings by Charles King, and Wild West shows by Buffalo Bill Cody were viewed by millions worldwide. Norman Denzin uses a series of performance pieces with historical, contemporary, and fictitious characters to provide a cultural critique of how this version of Indians, one that existed only in the western imagination, was commodified and sold to a global audience. He then calls for a rewriting of the history of the American west, one devoid of minstrelsy and racist pageantry, and honoring the contemporary cultural and artistic visions of people whose ancestors were shattered by American expansionism.

Museum exhibitions focusing on Native American history have long been curator controlled. However, a shift is occurring, giving Indigenous people a larger role in determining exhibition content. InDecolonizing Museums, Amy Lonetree examines the complexities of these new relationships with an eye toward exploring how museums can grapple with centuries of unresolved trauma as they tell the stories of Native peoples. She investigates how museums can honor an Indigenous worldview and way of knowing, challenge stereotypical representations, and speak the hard truths of colonization within exhibition spaces to address the persistent legacies of historical unresolved grief in Native communities.Lonetree focuses on the representation of Native Americans in exhibitions at the Smithsonian's National Museum of the American Indian, the Mille Lacs Indian Museum in Minnesota, and the Ziibiwing Center of Anishinabe Culture and Lifeways in Michigan. Drawing on her experiences as an Indigenous scholar and museum professional, Lonetree analyzes exhibition texts and images, records of exhibition development, and interviews with staff members. She addresses historical and contemporary museum practices and charts possible paths for the future curation and presentation of Native lifeways.

Throughout the nineteenth and twentieth centuries, Germans exhibited a widespread cultural passion for tales and representations of Native Americans. This book explores the evolution of German national identity and its relationship with the ideas and cultural practices around \"Indianthusiasm.\" Pervasive and adaptable, imagery of Native Americans was appropriated by Nazi propaganda and merged with exceptionalist notions of German tribalism, oxymoronically promoting the Nazis' racial ideology. This book combines cultural and intellectual history to scrutinize the motifs of Native American imagery in German literature, media, and scholarship, and analyzes how these motifs facilitated the propaganda effort to nurture national pride, racial thought, militarism, and hatred against the Allied powers among the German populace.

Background Traditional medicine has remained the most affordable and easily accessible source of treatment in the primary healthcare system among communities unable to get modern medication. Ethiopian indigenous people have a long history of traditional plant utilization for treating ailments. The objectives of this study were to identify, document, and analyze the cultural significances of medicinal plants and their associated indigenous knowledge among Guji Semi-Pastoralist People, in Suro Barguda District, West Guji Zone, southern Ethiopia. Methods Semi-structured interview, focus group discussions, participant observation, and walk-in-the-woods methods were used to gather medicinal plants data. The informant consensus factor (ICF) and fidelity level (FL) values were calculated using quantitative approaches to check the level of informants' agreement on plant use and the healing potential of medicinal plant species, respectively. Indigenous knowledge of the use of medicinal plants for medicinal purposes among different informant groups was compared using t tests with R software. Results A total of 98 medicinal plant species belonging to 87 genera and 48 families were reported to be used for treating human ailments such as gastrointestinal diseases, breathing system diseases, dermatological diseases, and febrile diseases. Family Fabaceae was represented by 10 species followed by Lamiaceae (7 species). Four of the medicinal plants ( Bothriocline schimperi Oliver & Hiern ex Bentham, Erythrina brucei Schweinf. emend. Gillett, Lippia adoensis Hochst. ex Walp. var. adoensis, and Millettia ferruginea (Hochst.) Hochst. ex Baker) were found endemic to Ethiopia and shrubs were more dominant (36 species). Ninety-one medicinal plant species were used for remedy preparation as soon as they were collected in their fresh form; 35.6% herbal medicine preparation was through crushing the plant parts and homogenizing them with cold and clean water; 159 (70.4%) traditional medicinal preparations were reported to be taken in their drinking form (orally). Conclusion The study indicated that the district is rich in different species of medicinal plants used to treat human ailments and indigenous knowledge about using these resources. Species with the recorded highest consensus for curative purposes are useful sources for further phytochemical and pharmacological validation for better utilization. Declining wild medicinal flora of the area calls for conservation priority.

In Europe, Indian hobbyism, or Indianism, has developed out of a strong fascination with Native American life in the 18th and 19th centuries. \"Indian hobbyists\" dress in homemade replicas of clothing, craft museum-quality replicas of artifacts, meet in fields dotted with tepees and reenact aspects of North American Indian lifeworlds, using ethnographies, travel diaries, and museum collections as resources. Grounded in fieldwork set among networks of Indian hobbyists in Germany, the Netherlands, Belgium, France, and the Czech Republic, this ethnography analyzes this contemporary practice of serious leisure with respect to the general human desire for play, metaphor, and allusion. It provides insights into the increasing popularity of reenactment practices as they relate to a deeper understanding of human perception, imagination, and creativity.

Background Currently, pregnant Indigenous Peoples living in remote, rural, and northern Indigenous communities in Canada are subjected to evacuation birth policy, whereby they are evacuated out of their community to large, urban hospitals to give birth. Evacuation for birth is assumed to decrease biomedical risk because people are birthing in hospitals. In Canadian health systems, evaluating and mitigating biomedical risk has become a standard in health decision-making but this framework disregards Indigenous ontologies and epistemologies that guide Indigenous people in their evaluation of health risk. In this study, we sought to understand how pregnant Indigenous people in Ontario conceptualise health and risk. Methods We collected data through semi-structured interviews with 43 participants who have been evacuated for birth or are kin of an evacuee who live in Ontario, Canada. Results Risks associated with evacuation for birth were conceptualised by participants in a wholistic manner based on principles of self-determination. Participants identified multiple risks that shaped their overall assessment of health risk when facing evacuation for birth including the risk of being separated from kin, confronting a lack of health services, and experiencing discrimination. As participants spoke about risk, they reimagined perinatal care to mitigate these risks, which requires bringing birth back to Indigenous communities through Indigenous midwifery. Conclusions We outline actions to limit the practice of evacuation for birth, support the return of birth to Indigenous communities, and expand understandings of risk within policy and clinical practice.

[...]given this understanding regarding the modification, transformation and commercialisation of the nicotiana tobacco plant25 30 and the strong evidence base of commercial tobacco-related addiction and ill-health, tobacco industry–funded research activities can be seen as a form of contemporary colonisation.9 29 32 This form of contemporary colonisation can be seen as a result of using culturally inappropriate protocols, assimilative practices and a raft of colonisation tools and processes, distorting Indigenous realities and creating an inaccurate Indigenous narrative that promotes Indigenous health harms and perpetuates oppression. The tobacco industry’s role in purporting to support health research, while also profiting from selling commercial tobacco products, creates a conflict of interest. [...]tobacco industry funding of ‘health’ research either directly or indirectly, including via third parties, should be vigorously resisted. Others have commented on the disconnect between PMI funding the Foundation as an act of social responsibility and their continued advocacy for, and sales of, tobacco.20 21 Further, the effects of the Foundation’s funding of the Centre appear to include (1) legitimising the Foundation, including the use of Indigenous imagery in promotional material; (2) legitimising PMI as being a responsible corporate citizen that cares about Indigenous peoples; and (3) creating and exploiting division among Indigenous peoples as well as the health sector by exploiting differences in views around ANDs. While Indigenous views on ANDs are diverse, our lives are complex, and simple individualised solutions, such as targeted smoking cessation interventions delivered in isolation from the larger context of community life, do not necessarily take this complexity into account.33 Indigenous peoples experience disproportionately high rates of commercial tobacco use, and consequently disproportionately high rates of tobacco-related death and disease.9 PMI appears to be interested in building a veneer of social responsibility, so that it can bolster corporate credibility and leverage this to influence political debates about tobacco control policy.7 34 If PMI was serious about its aims for a smoke-free world, it would cease its opposition to evidenced-based measures to reduce smoking rates, such as advertising bans, tax increases and plain packaging.