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Bwuot ma̱ng mbeang bu-niat á̱kum nkwom á̱nietbishyi

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Bwuot ma̱ng mbeang bu-niat á̱kum nkwom á̱nietbishyi
Tafarepatriation, reburial Jhyuk

bāng ātung nnwap swanta mī bwuot nat mali āwot á bu-niat mā āvwuoniat nkwom sī nnwap Āmerika bwuat mī āchwuang āvwuoniat nkwom. Ākakum nkwom 17 na si nwap Āmerika māng shyimswak ániet 300 ániet mānang āshyisā tsītsak ndyiā 1910–1985 á sī min niat ba māmi ánietnswuan mā āniet ba ksn khwi āni. Bwuot neet mbeang bu-niat ākum Nkwom Ánietbishyi yet kyang ku naat ānbwuot dī yong āhwa mī is a current issue in mumwang mak dānian nkyang nkhyang āli nkyang taada (museum) áchyet mā an na mā vak bāng ākum ánietbishyi. Tsītsak āniet tsaswat kuntyin ābākeang ka māng āvwuo ābuwang mmumwang ātyubishyi, á mbyiā nkyang mādīdīt shyimfwuo ko ni ku wot ākum ka kā bwuat á yok bwuok dyo nat mali bah. Á byiā nkyang mādīdīt nang á cham ākaat ātāchia ka dānian ākum ānietbishyi ba ku swan ku chat á bu bwuok dyo nat āmali.

Nvak

[jhyuk | jhyuk a̱tyin ka]

Bwuok nat mali hu māng bu-niat nkwom ānietbishyi na bwuat āni á nwuan hu nang kuyet kyiak māng kpīkpaat tsītsak kukwak mumwang ātyubishyi.[1] Din jen jhyang, kwai ji māng āniet ba bā kpaat ātyin ākeang ka dānian ākum nkyang ba chat āni ā ja na bwuok bai.[2][3][4] Dā yong huni, ābwuang mmumwang ātyubishyi, ābwuang āniet maktyan ba fang ākum chatlyen nkyang, na nya byiā nkyang māfwui na vwuon āni. Āgyang āniet mumwang ābwuang ānietbishyi mba hu fāk di sīsak á nchat hu āni á sak ākum ka dānian á ka mbiyang kyai hu māng nkhyang nang á swa āni.[5][6] Others feel that repatriation is necessary in order to respect the descendants.[7]

Nkhyang Maat

[jhyuk | jhyuk a̱tyin ka]
A̱tsak ati̱kut: Historical trauma

Ya fwuang hu danian bwuot shyia di ya ason chin apyia mbwak aniet Nkhyang Maat nang aniet nswat abyin madidit ku li ani. Nkhyang Maat na fa di fwoung Maat nang ba ku li mang jen Ayaatyia akwuop ji ku swak ani ba tat afwun. Da nkhyang, nang aniet nswat abyin ba kan fik ani bah mang lyin swuan nman Historically, Indigenous people have experienced massacres and the loss of their children to residential schools. This immense grief is also shared and felt by descendants.[8] Historical trauma is perpetuated by the status of ancestors being boxed away and studied. Some Indigenous people believe that the pain will be alleviated when their ancestors are repatriated and free.[2]

Ya̱fang

[jhyuk | jhyuk a̱tyin ka]
  1. ↑ Scarre and Scarre (2006). Kukwak mumwang ātyubishyi hu : sī ātyulyen mak kyang li gbang mā mai li mumwang ātyubishyi, p. ālyia 206-208. Univasīti Cambridge Press, Cambridge. ISBN 0-521-54942-6.
  2. ↑ 2.0 2.1 Atkinson, Henry (2010). "The Meanings and Values of Repatriation". In Turnbull, Paul; Pickering, Michael (eds.). The long way home: the meanings and values of repatriation (in English). New York: Berghahn Books. pp. 15–19. ISBN 978-1-84545-958-1.
  3. ↑ Cubillo, Franchesca (2010). "Repatriating Our Ancestors: Who Will Speak for the Dead?". In Turnbull, Paul; Pickering, Michael (eds.). The long way home: the meanings and values of repatriation (in English). New York: Berghahn Books. pp. 20–26. ISBN 978-1-84545-958-1.
  4. ↑ Rapoo, Connie (June 2011). "'Just give us the bones!': theatres of African diasporic returns". Critical Arts. 25 (2): 132–149. doi:10.1080/02560046.2011.569057. ISSN 0256-0046. S2CID 144820392.
  5. ↑ Weiss, Elizabeth; Springer, James (September 2020). Repatriation and erasing the past. University of Florida Press. pp. 194–210. ISBN 978-1-68340-223-7. OCLC 1253398847.
  6. ↑ Landau, Patricia (2000). Mihesuah, Devon (ed.). Repatriation Reader: who owns American Indian remains? (in English). London: University of Nebraska Press. pp. 74–94. ISBN 0-8032-8264-8.
  7. ↑ Halcrow, Siân; Aranui, Amber; Halmhofer, Stephanie; Heppner, Annalisa; Johnson, Norma; Killgrove, Kristina; Schug, Gwen Robbins (26 November 2021). "Moving beyond Weiss and Springer's Repatriation and Erasing the Past: Indigenous values, relationships, and research". International Journal of Cultural Property (in English). 28 (2): 211–220. doi:10.1017/S0940739121000229. ISSN 0940-7391.
  8. ↑ Brave Heart, Maria Yellow Horse (February 2010). "The return to the sacred path: Healing the historical trauma and historical unresolved grief response among the lakota through a psychoeducational group intervention". Smith College Studies in Social Work. 68 (3): 287–304. doi:10.1080/00377319809517532 – via Taylor & Francis Online.
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