This site uses cookies. By continuing, your consent is assumed. Learn more

124.9fm shares

Online dating bad for marriage macleans rv

opinion

This paper considers the connections between body technologies and wellness. Residents of northwest Alaska suffer disproportionately from social and behavioural illnesses.

Main · Videos; Stand up...

In Nome and Kotzebue, Inupiat and Yupiit women "Online dating bad for marriage macleans rv" traditional activities, such as processing food and making tools and crafts from local harvests, to family members in an effort to promote their well-being. At the same time, Alaska Native institutions organise subsistence activities as a means to generate healthy living among tribal members.

This paper seeks to understand why so many Nome and Kotzebue residents view traditional activities as a solution to locally perceived social ills such as substance abuse. Secondly, it describes Online dating bad for marriage macleans rv contemplation and narratives that emerge within these spaces. Lastly, it explores the relationship between body practice and verbal expression, and how this relationship promotes wellness.

Analysing Inupiat and Yupiit traditional activities within the framework of technological process reveals how making traditional products also shapes healthy individuals.

Health and wellness are topics of concern in northwest Alaska. The region shares tragically high rates of suicide, homicide, and accidental death with other circumpolar communities Alaska Bureau of Vital Statistics ; Bioff ; Edwards ; Norbert et al. Most of the deaths are associated with heavy consumption of drugs and alcohol Foulks ; Wexler Social scientists and Indigenous leaders widely attribute Inuit health problems to destructive colonial pasts and rapid socio-economic changes Cassady ; Napoleon ; Nuttall ; Wenzel ; Wexler; Wexler and Goodwin The Alaska Native institutions charged with providing social services for tribal members within the regions—Maniilaq Association for the Northwest Arctic Borough and Kawerak, Inc.

These are just a few examples of the many programs offered throughout northwest Alaska that attempt to instil wellness via cultural affiliation. Why do residents draw on traditional activities to treat or prevent substance abuse and grief from tragedy?

How might cutting meat or weaving baskets encourage wellness? Anthropologists, among others, have studied the connection between cultural affiliation and wellness among circumpolar Inuit.

Their studies have explored health and its connections with Inuit explanations of social problems and their prevention Hensel et al. These studies have analysed Inuit health through cognitive and linguistic frameworks. To contribute to these studies, the present article will focus on routine skills that are used during traditional activities and on how local people conceive of the connection between such activities and wellness. It showcases one strategy used by Indigenous residents of northwest Alaska.

Without ignoring cognitive and linguistic domains and while using ethnography built up from my participation in such activities, the article considers how traditional activities promote social welfare. When understood broadly, technological process can shed light on wellness.

I understand Online dating bad for marriage macleans rv to include not merely different kinds of artefacts—knives, harpoons, or iPods—for Online dating bad for marriage macleans rv activity, but more broadly the knowledge, dexterity, materials, and relationships inherent in their production and use Dobres and Hoffman Online dating bad for marriage macleans rv Ingold; Pfaffenberger Rather than on products analyses, here I focus on the production of coordinated knowledge, skills learned over time, and sets of relationships that constitute implements Dobres and Hoffman ; Ingold ; Pfaffenbergerthereby enriching our understanding of performed activity.

I argue that ways of thinking mirror body techniques—the rhythmic physical aspects of tasks, developed in traditional activities. The ethnographic descriptions come from my doctoral research and are based on my participation in two collective efforts.

First, I took part in processing of ugruk bearded seal into black meat in Kotzebue over four weeks in Second, I attended a coiled grass basket class in Nome once a week for three months in the winter of These experiences were followed up by interviews with the women participants during subsequent visits to the region in and As regional centres, both cities share similarities. Each is the location from which Alaska Native institutions wage health campaigns for the communities they represent.

Maniilaq in Kotzebue serves 12 communities around Kotzebue Sound and its river drainage basins. Even as economic and transportation regional centres, Nome and Kotzebue have an integrated economy. They endeavour to fill their freezers with local foods and their qanitchaq entryway with processed materials, which will be crafted into tools, garments, and commodities at a later time. All of these efforts—harvesting, processing and making of food and goods, and selling of commodities—form part of the subsistence way of life, which is spiritually, economically, and politically central to the lives of Alaska Native people Hensel ; Lee ; Thornton For subsistence production, enjoyment, and well-being, women in northwest Alaska join forces in groups to process foods from local harvests and to craft tools and commodities from their by-products.

While living in Nome and Kotzebue, I often participated in these collective efforts. In JulyI took part in butchering seal with a companion and her crew. We spent long hours cutting large pieces of meat into chunks, slicing them into thin strips, removing the blubber from the meat, and hanging the strips on drying poles.

News feed