Sunshine Rae Vallo

¨Sharing One Skin: The Okanagan Community¨ - Jeanette Armstrong

Armstrong, Jeanette. “Sharing One Skin: The Okanagan Community,” in Jerry Mander and Edward Goldsmith (eds), The Case Against the Global Economy. San Francisco, CA, Sierra Club Books, 1996. Pp 460-470.

“Sharing One Skin” by Jeanette Armstrong discusses the topic of the Okanagan community’s interconnectedness with their ancestral land and, most importantly, eachother. Armstrong goes on to explain the concept of “one skin” in the Okanagan tribe. “One skin”  signifies a mutual bond and sense of responsibility felt among the environment and community members. This tribal philosophy emphasizes the idea that the health of a community and the land depend on the individual well-being of the inhabitants. Going on to explain the concept of the “4 selves” of the Okanagan people, these “selves” are the different aspects at which you should care for yourself. The first one is the “Physical Self”, which is how we survive by the continuous interaction between the environment and ourselves. This self is more so seen as the continuation of our life form. The second self is the “Emotional Self”, which is our individual capacity to form mutual bonds with our surroundings. This self allows for the spiritual connection between the individual and their ancestral land and community. The third self is called the “Thinking-Intellectual self”, which emphasizes the idea of having strong intellectual thoughts, meaning thinking logically. Pushing aside or working through traumas and physical pain in order to create a strong mindset that is not easily influenced by outside forces. Lastly, the fourth self is the “Spiritual Self”, this is seen as the link that connects you to all of your surroundings. This self focuses on the importance of unity amongst all the “selves”, in order to accomplish inner peace and strong sanity. Armstrong writes, “A fire that is not controlled can destroy”, meaning that we are in charge of our own sanity. If we do not gain this control ourselves, it will lead to self-destructive ways. Therefore, symbolizing the importance of individual well-being when considering the health of a community and tribal land. 

¨How Place Names Impact The Way We See Landscape¨ - B. Toastie

The following piece of research provided is titled, “How place names impact the way we see landscape” written B. Toastie. This article examines the influence that place names have on our perception of our environment. Toastie emphasizes the idea that the names given to geographical locations can influence our mindsets, and also have the ability to shape the emotional and cultural connection to those places, “When an Indigenous place is named, or renamed, either its ancestral name or a new name, then you’re evoking reconnection”. Toastie discusses the social and historical significance behind place naming. Further emphasizing how place names have the ability to reflect the history, values, and identity of a community. Toastie goes on to list various examples that demonstrate and support the idea that place names are more than simple labels; they are impactful tools that have the ability to affect our experience and interconnectedness to the environments around us.

¨And I Went to School¨ - Joseph Suina

The following article is titled, “And then I went to school” by Joe Suina. In this article he explores the effects Native American boarding schools had on him and his community of Cochiti Pueblo. Referring to his experiences in the context of before, during, and after boarding schools. Before boarding school, he expressed feelings of content when it came to the matter of himself and feeling a deep connection with his Native heritage. During and after his time at boarding school, he vulnerably stated that he began to question his Native identity. “School was determined to undo me in everything from my sheepskin bedding to the dances and ceremonies which I had learned to faith in and cherish”. Suina knew that because of the impact that boarding schools had on his community, and many other indigenous communities, it would never be the same. Adapting to the white man’s world as a means of survival was the common story of the Indigenous people of this time. 

The article titled, “Taking back our Bodies: a brief history of women’s health”, written by Esperanza Geron Villaquiran, Explores the evolution of women's health and the simple archaeological advancements that led up to the feminist movements. The article is focusing on the historic marginalization of women in medical research and Healthcare settings,  because of this, oftentimes women would often face  mistreatment and neglect. It highlights major milestones in the fight for women's rights. including, but not limited to, the feminist Health movements of the 1960’s and 1970’s, which advocated for accessible health care, education, and bodily autonomy. Stating that,” the ‘dis-appropriation’ of women's bodies has taken place over the past three centuries”. Lastly, the article emphasizes the ongoing struggles and victories and ensuring women have control over their own Healthcare decisions.

The following article related to the history of my topic by Delfina Barbiero, Dives into the historical formation of Women's Healthcare. Recognizing that the early years Of Obstetrics and Gynecology were at the expense of unconsenting enslaved people. In the 19th century, James Marion Sims, also known as, “ The father of gynecology”, Began ruthless surgeries on enslaved women's reproductive organs. Of course, without anesthesia and consent, because he viewed enslaved women as being impervious to pain. often comparing them to “ dogs and rabbits”.  The abusive gynecological studies didn't end in the 19th century, but instead continue to the birth control movement. Women in Puerto Rico were subjected to abusive birth control practices, because medical providers at the time thought birth control would be the link to superior eugenics.

https://www.redalyc.org/pdf/1052/105224976009.pdf

That question is explored in the following article published by a research team from South America. This article explores the mindset that different groups of people have surrounding menstruation. The article states,” It is expected for the menstrual experience to vary according to the context, popular and cultural beliefs, and the information received”. Which supports the idea that individual experience of menstruation goes beyond the menstruator’s sole environment. This article also explores the historical and cultural mindsets that various groups of people hold towards menstruation. Further listing that some cultures see the loss of blood, during menstruation, can subconsciously represent many societal fears. the fears include a sudden death, crop failure, and food spoilage, are all believed to be the negative effects of menstruation In some cultures. Well also highlighting that some cultures and groups of people you menstruation as the opposite of that, recognizing that some see it as an opportunity to change in a new period of life, as stated in the article, “ we can see that the blood has been represented by diverse cultures as a symbol of life”.