Canadian aboriginal tribes want benefits to extend beyond Olympics
Before the first competition had even begun, the winners of the 2010 Winter Olympics were Canada's Four Host First Nations.
"We're no longer considered dime store Indians," says Wade Grant, a member of the Musqueam tribe and assistant general manager of the 2010 Aboriginal Pavilion.
Most people discovered the Aboriginal peoples' involvement in the Olympics as they danced during the opening ceremonies. But the Lil'wat, Musqueam, Squamish and Tsleil-Waututh nations' journey began in 1997.>>>
It was clear from Wednesday's council meeting that many aboriginal groups and social agencies feel the Christian religion is not fit -- morally, culturally or spiritually -- to provide leadership or guidance to native children. It's also evident that the process surrounding a controversial funding request by Youth for Christ is deeply resented by community organizations that felt they did not get an equal shot.>>>Indigenous people to be recognised as 'first Queenslanders'
Queensland Parliament has passed legislation to insert a preamble into the State Constitution.
The preamble will recognize the Indigenous people as the first Queenslanders.
Opposition MP Rob Messenger has told Parliament the Government should concentrate on improving Indigenous living standards rather than inserting words in the Constitution.>>>
The alluring flora and fauna of the Costa Rican rainforests have spawned a thriving eco-adventure tourism industry here. But long before zip-lining and volcano hikes, indigenous peoples were mining rich gold deposits and drawing artistic inspiration from the everyday biodiversity of their forests, rivers and shorelines. The Pre-Columbian Gold Museum, in the heart of the gritty capital city of San José, transports us back to that time.>>>South Korean shamans fluidly absorb cultural change
As the Republic of Korea—spurred by the world's fastest-growing economy from the 1960s to the 1990s—has rapidly developed, shamans and the rituals they perform have adapted to their new hyper-modern landscape and transformed their work in the process. During this time, the South Korean countryside has almost completely disappeared, old shrines have been crowded out by urban development, clients turn to cell phones to connect to shamans, and most shamans now chant, sing, and mime their rituals in anonymous rented commercial space. >>>