This book presents new interpretations of current healing practices in Cuba and the Dominican Republic juxtaposed against the European colonization of the Caribbean after 1492. By combining data from critical historical analyses and ethnographic fieldwork, this research examines current healing landscapes and their historical background in both countries.0This dissertation situates the continuous importance of non-institutional healing practices within the rich symbolism of Cuban and Dominican landscapes. More specifically, the study focuses on practices promoting physical, mental and spiritual healing of individuals and communities. It provides various examples that illustrate human interactions with divine and ancestral beings residing in places such as water sources, caverns, or manifested in plants and other natural phenomena. Data presented in this work guides our understanding of how local cultural memory plays a key role in our construction of medicinal histories, and the profound demographic and landscape transformations which shaped the healing landscapes after European conquest. Healing landscapes are also testimonies of the Cuban and Dominican ancestors' creativity, resilience, capacity to heal and find unity in the dehumanizing and alienating atmosphere of colonial violence and exploitation. This book is not aimed solely for academic public, but also those interested in Caribbean cultures, and the history of medicinal practices.

This study focuses on current healing practices from a cultural memory perspective.

A powerful movement is happening in farming today—farmers are reconnecting with their roots to fight climate change. For one woman, that’s meant learning her tribe’s history to help bring back the buffalo. For another, it’s meant preserving forest purchased by her great-great-uncle, among the first wave of African Americans to buy land. Others are rejecting monoculture to grow corn, beans, and squash the way farmers in Mexico have done for centuries. Still others are rotating crops for the native cuisines of those who fled the “American wars” in Southeast Asia. In Healing Grounds, Liz Carlisle tells the stories of Indigenous, Black, Latinx, and Asian American farmers who are reviving their ancestors’ methods of growing food—techniques long suppressed by the industrial food system. These farmers are restoring native prairies, nurturing beneficial fungi, and enriching soil health. While feeding their communities and revitalizing cultural ties to land, they are steadily stitching ecosystems back together and repairing the natural carbon cycle. This, Carlisle shows, is the true regenerative agriculture – not merely a set of technical tricks for storing CO2 in the ground, but a holistic approach that values diversity in both plants and people. Cultivating this kind of regenerative farming will require reckoning with our nation’s agricultural history—a history marked by discrimination and displacement. And it will ultimately require dismantling power structures that have blocked many farmers of color from owning land or building wealth. The task is great, but so is its promise. By coming together to restore these farmlands, we can not only heal our planet, we can heal our communities and ourselves.

An Indigenous environmental scientist breaks down why western conservationism isn't working--and offers Indigenous models informed by case studies, personal stories, and family histories that center the voices of Latin American women and land protectors. Despite the undeniable fact that Indigenous communities are among the most affected by climate devastation, Indigenous science is nowhere to be found in mainstream environmental policy or discourse. And while holistic land, water, and forest management practices born from millennia of Indigenous knowledge systems have much to teach all of us, Indigenous science has long been ignored, otherized, or perceived as "soft"--the product of a systematic, centuries-long campaign of racism, colonialism, extractive capitalism, and delegitimization. Here, Jessica Hernandez--Maya Ch'orti' and Zapotec environmental scientist and founder of environmental agency Piña Soul--introduces and contextualizes Indigenous environmental knowledge and proposes a vision of land stewardship that heals rather than displaces, that generates rather than destroys. She breaks down the failures of western-defined conservatism and shares alternatives, citing the restoration work of urban Indigenous people in Seattle; her family's fight against ecoterrorism in Latin America; and holistic land management approaches of Indigenous groups across the continent. Through case studies, historical overviews, and stories that center the voices and lived experiences of Indigenous Latin American women and land protectors, Hernandez makes the case that if we're to recover the health of our planet--for everyone--we need to stop the eco-colonialism ravaging Indigenous lands and restore our relationship with Earth to one of harmony and respect.

2022 Choice Outstanding Academic Title The Indigenous Paleolithic of the Western Hemisphere is a reclaimed history of the deep past of Indigenous people in North and South America during the Paleolithic. Paulette F. C. Steeves mines evidence from archaeology sites and Paleolithic environments, landscapes, and mammalian and human migrations to make the case that people have been in the Western Hemisphere not only just prior to Clovis sites (10,200 years ago) but for more than 60,000 years, and likely more than 100,000 years. Steeves discusses the political history of American anthropology to focus on why pre-Clovis sites have been dismissed by the field for nearly a century. She explores supporting evidence from genetics and linguistic anthropology regarding First Peoples and time frames of early migrations. Additionally, she highlights the work and struggles faced by a small yet vibrant group of American and European archaeologists who have excavated and reported on numerous pre-Clovis archaeology sites. In this first book on Paleolithic archaeology of the Americas written from an Indigenous perspective, The Indigenous Paleolithic of the Western Hemisphere includes Indigenous oral traditions, archaeological evidence, and a critical and decolonizing discussion of the development of archaeology in the Americas.

Umhlonyane, also known as Artemisia afra, is one of the oldest and best-documented indigenous medicines in South Africa. This bush, which grows wild throughout the sub-Saharan region, smells and tastes like “medicine,” thus easily making its way into people’s lives and becoming the choice of everyday healing for Xhosa healer-diviners and Rastafarian herbalists. This “natural” remedy has recently sparked curiosity as scientists search for new molecules against a tuberculosis pandemic while hoping to recognize indigenous medicine. Laplante follows umhlonyane on its trails and trials of becoming a biopharmaceutical — from the “open air” to controlled environments — learning from the plant and from the people who use it with hopes in healing.

Examines historical and cultural knowledge of traditional Indigenous foodways that are rooted in an understanding of environmental stewardship.

The Boston Tea Party, the Order of Red Men, Camp Fire Girls, Boy Scouts, Grateful Dead concerts: just a few examples of white Americans' tendency to appropriate Indian dress and act out Indian roles "A valuable contribution to Native American studies."—Kirkus Reviews This provocative book explores how white Americans have used their ideas about Native Americans to shape national identity in different eras—and how Indian people have reacted to these imitations of their native dress, language, and ritual. At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

Voices from the Ancestors brings together the reflective writings and spiritual practices of Xicanx, Latinx, and Afro-Latinx womxn and male allies in the United States who seek to heal from the historical traumas of colonization by returning to ancestral traditions and knowledge. This wisdom is based on the authors’ oral traditions, research, intuitions, and lived experiences—wisdom inspired by, and created from, personal trajectories on the path to spiritual conocimiento, or inner spiritual inquiry. This conocimiento has reemerged over the last fifty years as efforts to decolonize lives, minds, spirits, and bodies have advanced. Yet this knowledge goes back many generations to the time when the ancestors understood their interconnectedness with each other, with nature, and with the sacred cosmic forces—a time when the human body was a microcosm of the universe. Reclaiming and reconstructing spirituality based on non-Western epistemologies is central to the process of decolonization, particularly in these fraught times. The wisdom offered here appears in a variety of forms—in reflective essays, poetry, prayers, specific guidelines for healing practices, communal rituals, and visual art, all meant to address life transitions and how to live holistically and with a spiritual consciousness for the challenges of the twenty-first century.

A practical guide to connecting with your ancestors for personal, family, and cultural healing • Provides exercises and rituals to help you initiate contact with your ancestors, find ancestral guides, and assist the dead who are not yet at peace • Explains how to safely engage in lineage repair work by connecting with your more ancient ancestors before relating with the recently deceased • Explores how your ancestors can help you transform intergenerational legacies of pain and abuse and reclaim the positive spirit of the family Everyone has loving and wise ancestors they can learn to invoke for support and healing. Coming into relationship with your ancestors empowers you to transform negative family patterns into blessings and encourages good health, self-esteem, clarity of purpose, and better relationships with your living relatives. Offering a practical guide to understanding and navigating relationships with the spirits of those who have passed, Daniel Foor, Ph.D., details how to relate safely and effectively with your ancestors for personal, family, and cultural healing. He provides exercises and rituals, grounded in ancient wisdom traditions, to help you initiate contact with your ancestors, find supportive ancestral guides, cultivate forgiveness and gratitude, harmonize your bloodlines, and assist the dead who are not yet at peace. He explains how to safely engage in lineage repair work by connecting with your more ancient ancestors before relating with the recently deceased. He shows how, by working with spiritually vibrant ancestors, individuals and families can understand and transform intergenerational patterns of pain and abuse and reclaim the full blessings and gifts of their bloodlines. Ancestral repair work can also catalyze healing breakthroughs among living family members and help children and future generations to live free from ancestral burdens. The author provides detailed instructions for ways to honor the ancestors of a place, address dream visits from the dead, and work with ancestor shrines and altars. The author offers guidance on preparing for death, funeral rites, handling the body after death, and joining the ancestors. He also explains how ancestor work can help us to transform problems such as racism, sexism, homophobia, and religious persecution. By learning the fundamentals of ancestor reverence and ritual, you will discover how to draw on the wisdom of supportive ancestral guides, heal family troubles, maintain connections with beloved family after their death, and better understand the complex and interconnected relationship between the living and the dead.