On September 26, 2011 the formation of the Qalipu Mi'kmaq First Nation Band (QMFNB) marked the culmination of a complex process through which Mi'kmaq throughout Newfoundland and the Labrador are eligible to gain Indian status. If the estimated figure of 50,000 members is realized, the QMFNB will be the largest Aboriginal band in North America. Historically, the combined effects of government suppression of Aboriginal rights and systemic discrimination against local Mi'kmaw peoples resulted in the suppression of Aboriginal personal and social identity in the province. In this paper I submit that the cumulative effects of systemic discrimination continue to negatively affect Mi'kmaw peoples in the province, redress to which can only be realized by reclaiming a healthy self-image. The holistic approach within traditional Mi'kmaw teachings maintains that the interrelatedness of the psychological, emotional, spiritual and physical aspects is necessary to personal and collective well being. At present, traditionalist practices and ever-increasing access to Aboriginal teachings through workshops, public events and private teachings have led to a groundswell of interest among the Ktqamkukeweq Mi'kmaq. Renewed pride in culture and heritage are made obvious through the adoption of material culture (regalia, art work, music), and through the reclamation of traditional ritual expression. This research documents the ways in which the reclaiming of traditional practices, beliefs and values contribute to Mi'kmaw personal and collective well being.

The most important global issues of the present century is the rapid disappearance of the few remaining indigenous populations. India is a jewel in the global aboriginal population. Yet the disappearance entails an irreversible loss of cultural institutions and in many cases actual physical extinction of the some of the indigenous population such as Great Andamanese, Jarawa and Shompen of Andaman and Nicobar Islands, Cholanaickan, Toto and Chenchu indigenous populations in India. In this paper I ask how wellness and health is possible in a context of rapid change? How do the elderly people understand these changes and how are their concepts of health and wellness changing? How is the situation today as compared to thirty years ago? In Canada, there is a resurgence of aboriginal identity and preservation of elders knowledge. Preservation in India should also include valuing of indigenous knowledge and will be argued in this paper represents a path toward wellness. In the paper I also critically assess the role of anthropologists in regard to indigenous knowledge and some of the current debates in that rapidly developing area

This paper presents research funded by CARDI into dance health practices in the Republic of Ireland and Northern Ireland. In both regions, social dance amongst senior citizens has become a recognised means to successful ageing. Examples of dance health practice range from traditional set dancing - an embodiment of traditional movement systems sedimented in the body - to new exotic latin dances such as salsa and the vogue dance fitness brand Zumba. In all cases, dancers benefit from the dances, mentally and physically: from increased mobility, flexibility, balance and physical health to social inclusion, self-esteem and a sense of worth and well-being.

This paper gives an overview of dance health practices. It also disseminates findings and recommendations from practical research and interviews: combining All-Ireland dance research we go on to explore, assess and assist dance health practices in physical education in particular. Two-handed dances and variations on group folk dance have been adopted by Age and Opportunity as a result of this research. The use of scarves is explored in gentle dance activity, and advised as a simple introduction to creative dance. More active ageing dance health practice is exemplified by the popular Zumba franchise Gold programme where 'active older adults' get 'camaraderie, excitement and fitness as a regular part of their weekly schedule'. Our conclusion is to recommend the range of dance health practice as outreach and support for our diverse ageing population

The Bhumij, a Scheduled Tribe of West Bengal, live in the hilly terrains surrounded by forests. Deforestation, soil erosion, and fusion of Hinduized socio-cultural networks are having a significant impact on their lives. In this paper I examine that ways that the special knowledge of the elderly about etiology, epidemiology and healing procedures not only provide essential healing in the absence of public healthcare services, but are also a form of locally valued expert knowledge. Knowing how to find and prepare healing herbs and foods is a domain of expert scientific knowledge that is in jeopardy for devaluing. In this study I trace and analyze the phases of indigenous treatment systems with the concerned socio-cultural milieu in respect to influences and variables through the spectacles of aged persons. How does the younger generation view this knowledge? How is it viewed by local public healthcare workers? Are there any strategies that could be deployed to promote and protect the knowledge without at the same time undermining access to publically funded healthcare? How will the Bhumji medical experts cultural knowledge survive in a rapidly changing India?

Independence is highly valued in Western society. The emphasis on independence and consequent fear of dependence may, however, have a downside, potentially leading to social exclusion and poor health outcomes. Through photovoice methodology we explored what older adults say about the importance of independence in their lives and how independence may relate to social exclusion. Data consisted of photographs, journals, interviews and focus group transcripts from thirty participants residing in Manitoba, Canada, collected as part of a larger program of research on "age-friendly" communities. Findings highlighted the importance of resources and supports to help older adults remain independent and feel included and that fear of dependence and being perceived as "old" can lead to social exclusion. Policy initiatives designed to make communities more age-friendly are one way to enhance older adults' independence and, ultimately, quality of life. It is equally important, however, that such initiatives go hand-in-hand with re-imaging aging and old age.

Folk medicine involves the accumulated knowledge through generations regarding the concepts, perception and treatment of disease. The remedies are usually magico-religious or even involve locally available herbs, imposing structures on food and activities of the patient. These semi-nomadic people passing through more or less fixed routes touches country side as well as the urban areas. They usually do not depend upon the modern medical facilities and draw upon their own health seeking practices, which developed over the generations. Accordingly some symptoms of ill health may not have any significance among them and often left to natural or super natural care. However for certain ailments they provide herb as remedies especially for venereal disease and sexual dysfunction. In this respect the Narikuravan became traditional healers for rural and urban folk who cannot afford biomedical treatments and who also continue to have confidence on the traditional healers. Under these conditions the Narikuravan are caught in between the socially accepted traditional health care system and the over imposing modern medical system that involves not only their health but also their business as healers.

This research investigates how these mumukshus lead a normal life despite their health crisis. More specifically this study aims to examine the relationship between religious beliefs and positive construal of their life situations.

The present study attempts to see the association between religious beliefs and health as well as attempts to understand the facts, sequences of events and reconstruction of activities that directly influenced their health status. More specifically, there is an attempt to understand their daily life activities, perceptions about life and death, present status and changes that they perceived in their health status. It was found that religious beliefs were associated with the peace of mind, sense of freedom from the daily hassles of life and to live the life the way they want to. Mumukshus were found to have low death anxiety and fear of disease they have, which is cultivated across the life course.