Indigenous Movement, Settler Colonialism: A History of Tlicho Dene Continuity through Travel
Since time immemorial, Indigenous Dene Peoples have traveled ancestral routes throughout what is currently northern Canada and interior Alaska. Tłįchǫ Dene have continued to cultivate an identity as travelers throughout a history of ecological change and the settler ideology of Canadian colonialism....
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
2022
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| In: |
Material religion
Year: 2022, Volume: 18, Issue: 1, Pages: 46-60 |
| Standardized Subjects / Keyword chains: | B
Northwest Territories
/ Dene Thá Indians
/ Journey
/ Materiality
/ Continuity
/ Colonialism
/ Climatic change
|
| RelBib Classification: | AD Sociology of religion; religious policy AF Geography of religion AG Religious life; material religion BB Indigenous religions CC Christianity and Non-Christian religion; Inter-religious relations KBQ North America KCD Hagiography; saints NCG Environmental ethics; Creation ethics |
| Further subjects: | B
Indigenous Religion
B Indian Residential Schools B Travel B Climate Change B Ontology B Materiality B Pilgrimage B Settler-colonialism B Catholicism |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Since time immemorial, Indigenous Dene Peoples have traveled ancestral routes throughout what is currently northern Canada and interior Alaska. Tłįchǫ Dene have continued to cultivate an identity as travelers throughout a history of ecological change and the settler ideology of Canadian colonialism. In this article, I aim to contribute to scholarship on Tłįchǫ travel and history by focusing on an additional dimension of movement: materiality. I have previously written about Tłįchǫ ecological ontologies relating to Indigenous conceptions of personhood in a more-than-human-world. In this article I apply my understanding of Tłįchǫ ontologies to the material dimensions of movement on the land, past and present, revealing an ontological, ecological, and spiritual continuity despite—although adapted in response to—settler-colonialism and climate change. | ||
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