Journal articles: 'Expanding knowledge in Indigenous studies'

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Weatherdon, Meaghan S. "Religion, Animals, and Indigenous Traditions." Religions 13, no. 7 (July 15, 2022): 654. http://dx.doi.org/10.3390/rel13070654.

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This article examines how the field of Indigenous studies can contribute to expanding the way religious studies scholars think through the question of the animal. It suggests that Indigenous intellectual traditions, which often position animals as persons, relatives, knowledge holders, and treaty makers, prompt further reflection on the fundamental questions of what it means to be a human animal and member of a pluralistic cosmology of beings. The article considers how Indigenous activists and scholars are actively re-centering animals in their decolonial pursuits and asks how a re-centering of animals might also contribute to decolonizing the study of religion.

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Ali, Nosheen, Binish Samnani, Abdul Wali Khan, Najmi Khatoon, Barkat Ali, Sadia Asfundyar, Muhammad Aslam, and Sumaira Amirali. "Decolonizing nature/knowledge: indigenous environmental thought and feminist praxis." Scholarship of Teaching and Learning in the South 3, no. 1 (April 29, 2019): 77. http://dx.doi.org/10.36615/sotls.v3i1.80.

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This faculty-student collaborative article is a result of a graduate seminar on ‘Environmental Education’ taught at the Aga Khan University’s Institute for Educational Development in Karachi, and it illuminates new perspectives and pedagogies of nature from the global South, specifically South Asia. Drawing inspiration from feminist and indigenous thought, the narratives of ecology shared here center the place of emotions, experience, memory and spiritual intimacy, offering one means of decolonizing environmental studies and expanding our understanding of ‘environmental consciousness’. These narratives defy ontologies of nature-human separation, capturing not just the co-existence of animals, spirits and humans but their co-constitution. Such indigenous ecologies of knowledge and wisdom, we argue, offer a timely corrective to fragmented and exploitative constructions of the natural environment as mere resource, pleasure, or commodity, while providing a profound, alternative basis for a richly layered, spirited, environmental education. How to cite this article: ALI, Nosheen; SAMNANI, Binish; WALI KHAN, Abdul; KHATOON, Najmi; ALI, Barkat; ASFUNDYAR, Sadia; ASLAM, Muhammad; AMIRALI, Sumaira. Decolonizing nature/knowledge: indigenous environmental thought and feminist praxis. Scholarship of Teaching and Learning in the South. v. 3, n. 1, p. 77-91, Apr. 2019. Available at: https://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=80&path%5B%5D=36 This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/

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Singh Rathore, Vikramaditya, Jahnavi Kantamneni, Ajinkya Jamadar, Subham Anupam, and Devanshi Kachchap. "Manifestations of traditional knowledge in water systems: The cases of the Kuchaman Fort and Rathi Haveli, Rajasthan." Journal of Traditional Building, Architecture and Urbanism, no. 1 (November 20, 2020): 421–33. http://dx.doi.org/10.51303/jtbau.vi1.368.

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Water scarcity in the arid region of Rajasthan incentivized a sophisticated indigenous knowledge of water systems. This traditional knowledge, which was rooted in this geographical context, supported the prosperity of this region for centuries. The systemic degradation of this knowledge has increased the demand for external resources, leading to a constant need for expanding infrastructure. It is therefore time to look back to this traditional wisdom in search of sustainable alternatives. This study focuses on traditional water conservation systems in the purview of the spatial planning and the architectural elements in the Fort and the Rathi Haveli of Kuchaman, Rajasthan. These two traditional complexes have been studied for the interest and similarities found in the way they manage their water resources. This study highlights the timeless simplicity of the identified indigenous strategies and envisions possible manifestations of this knowledge for contemporary practice.

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Jean-Pierre, Johanne, Sandrina De Finney, and Natasha Blanchet-Cohen. "INTRODUCTION TO SPECIAL ISSUE." International Journal of Child, Youth and Family Studies 11, no. 3 (July 8, 2020): 1–11. http://dx.doi.org/10.18357/ijcyfs113202019695.

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This special issue aims to explore Canadian pedagogical and curricular practices in child and youth care and youth work preservice education with an emphasis on empirical and applied studies that centre students’ perspectives of learning. The issue includes a theoretical reflection and empirical studies with students, educators, and practitioners from a range of postsecondary programs in Quebec, Ontario, Alberta, and British Columbia. The empirical articles use various methodologies to explore pedagogical and curricular approaches, including Indigenous land- and water-based pedagogies, ethical settler frontline and teaching practices, the pedagogy of the lightning talk, novel-based pedagogy, situated learning, suicide prevention education, and simulation-based teaching. These advance our understanding of accountability and commitment to Indigenous, decolonial, critical, experiential, and participatory praxis in child and youth care postsecondary education. In expanding the state of knowledge about teaching and learning in child and youth care, we also aspire to validate interdisciplinary ways of learning and knowing, and to spark interest in future research that recognizes the need for education to be ethical, critically engaged, creatively experiential, and deeply culturally and environmentally relevant.

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Lee, Derek. "Postquantum: A Tale for the Time Being, Atomik Aztex, and Hacking Modern Space-Time." MELUS 45, no. 1 (December 18, 2019): 1–26. http://dx.doi.org/10.1093/melus/mlz057.

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Abstract This study identifies the postquantum novel as an emerging subgenre of speculative ethnic fiction that challenges the prevailing logic of Western space-time in contemporary literature. In contrast with archetypal twentieth-century literary modes such as modernism, postmodernism, and science fiction, postquantum fiction strays from classical and quantum mechanics—and Western science more broadly—as default knowledge systems and instead turns to premodern, indigenous, and non-Western epistemes as equally valid intellectual frameworks for representing reality. Drawing from philosophy of science and postcolonial theory, this study reads Zen Buddhism in Ruth Ozeki’s A Tale for the Time Being (2013) and the Meso-American calendrical sciences in Sesshu Foster’s Atomik Aztex (2005) as alternative logics of space-time and argues that the postquantum novel destabilizes many of the physicalist assumptions undergirding temporality and spatiality in twenty-first-century narrative. Postquantum fiction thus constitutes an original form of epistemological critique that decolonizes Western scientific hegemony in literature via ethnoscientific theory and praxis while also expanding the social justice concerns of ethnofuturism to include traditional and marginalized knowledge.

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Kirova, Anna, Christine Massing, Larry Prochner, and Ailie Cleghorn. "Shaping the “Habits of mind” of diverse learners in early childhood teacher education programs through powerpoint: An illustrative case." Journal of Pedagogy 7, no. 1 (June 1, 2016): 59–78. http://dx.doi.org/10.1515/jped-2016-0004.

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Abstract This study examines the use of PowerPoint as a teaching tool in a workplace- embedded program aimed at bridging immigrant/refugee early childhood educators into post-secondary studies, and how, in the process, it shapes students’ “habits of mind” (Turkle, 2004). The premise of the study is that it is not only the bodies of knowledge shaping teacher education programs which must be interrogated, but also the ways in which instructors and programs choose to represent and impart these understandings to students. The use of PowerPoint to advance an authoritative western, linear, rule-governed form of logic is analyzed based on McLuhan and McLuhan’s (1988) and Adams’ (2006) tetrads. The findings demonstrate that Power- Point enhances western authoritative ways of being through its modes of communication and representation, means of organizing information, forms of representing content and pedagogical approaches, thus obsolescing or displacing immigrant/refugee students’ own indigenous ways of knowing. Since learning always involves the development, integration, and reorganization of tools, and the medium is an extension of the self (McLuhan, 2003), the students should have multimodal opportunities to engage with and represent knowledge. When such opportunities are not provided, the life experiences and cultural knowledges of immigrant/refugee students are silenced. Expanding communicative and representative forms in early childhood teacher education programs is necessary to promote a more inclusive environment.

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Korusenko, M. A., and Yu V. Gerasimov. "Burial Ground of Mogilno-Starozhilskoe V in the Omsk Irtysh Region as a Source on Ethnic and Cultural History of the Region." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 481–87. http://dx.doi.org/10.17746/2658-6193.2021.27.0481-0487.

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This article presents the results of research at the burial ground near the village of Mogilno-Starozhilskoe in Bolsherechensky District of Omsk Region. Five mounds have been studied. Four mounds contained burials according to inhumation rite, and fifth mound was a ritual complex which the authors connected with funeral traditions of the population which created the site. The article describes the complexes and collections, as well as elements of the funeral rites. Four adult and one child burial have been studied. The deceased were buried in subrectangular pits in extended position on their backs with heads directed to the southwest. In one case, a structure above the grave - a logwork of five layers in the form of truncated pyramid - has been discovered. The accompanying inventory included elements of horse harness, knife, beads, plaques, and fragment of a round mirror made of white bronze. Several objects with traces of ritual (?) feasts, large vessel containing food remains, and the buried severed head and neck of a dog, which the authors interpret as signs of animal sacrifice, have been discovered under the mound of large ritual complex. All adult burials had been destroyed, most likely for ritual purposes. The analysis of the collection and elements of the funeral rite made it possible to date this site to the 14th-15th centuries and connect it with the nomadic Turkic-speaking population of the Irtysh forest steppe, closely related to the Turks of the Baraba forest steppe. The Mogilno-Starozhilskoe V burial ground represents a rich source of information for studying sophisticated ethnic and cultural processes in the forest steppe in the Late Middle Ages. The research data will be used for further study of ethnographic archaeological complexes expanding our knowledge of ethnic history and culture of the indigenous population which lived in Western Siberia.

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Busey, Christopher L., Álvaro J. Corral, and Erika L. Davis. "“All Enemies, Foreign and Domestic”: The Presence of Anti-Latinx Political Rhetoric and Latinxs as Third World Threats in Secondary U.S. Citizenship Curriculum." Teachers College Record: The Voice of Scholarship in Education 123, no. 2 (February 2021): 1–40. http://dx.doi.org/10.1177/016146812112300204.

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Background/Context Anti-Latinx political discourses have long positioned Latin America and, by extension, U.S. Latinxs as economic, sociocultural, and political threats to the general welfare of the United States. In formal school curricula, this threat narrative has become one of the many political curricular discourses for codifying citizenship as White, and noncitizens as Other (read Black, Indigenous, Latinx, Asian American). Purpose/Objective/Research Question/Focus of Study The purpose of this study was to illustrate how collapsible Latin American tropes and current anti-Latinx sentiments are reproduced in social studies curricula across the United States. Drawing from and expanding upon Leo Chavez's notion of the Latinx Threat Narrative as a framework, we analyzed secondary social studies curricular standards across all 50 states and the District of Columbia to determine how anti-Latinx and anti-Latin American political rhetoric is reified in U.S. civic and citizenship-based curriculum. The following research question guided our study: In what ways do secondary U.S. civic and citizenship education curricular standards situate Latinxs and Latin America within the Latinx Threat Narrative and current anti-Latinx political sentiment? Research Design To carry out our study, we conducted a critical content analysis of secondary social studies curricular standards with a particular focus on U.S. history, civics, and economics content standards and benchmarks across all 50 states and the District of Columbia. Situating our theoretical framework as an analytic tool, we systematically extracted and analyzed all standards with explicit or implicit references to Latinxs and Latin Americans. Findings/Results Findings indicate that Latin America and, by extension, Latinxs are regularly situated as social and political dangers to the overall welfare of the United States, suggesting the presence of what we refer to as the Latinx Third World Threat Narrative. We argue that this hemispheric homogenization of Latinx peoples in curricular standards flattens important historical and cultural distinctions, thereby facilitating exchange of anti-Latinx stereotypes present in contemporary political rhetoric. We also show how U.S. Latinx civic agency is encoded as an illicit, corrupt, and destabilizing force. Conclusions/Recommendations In light of our findings, we suggest that educators pay specific attention to the political amalgamation of Latinx subjectivities. Additionally, policy advocates and educators must move beyond understanding curricular representation as just an impediment to students’ heritage knowledge and begin to understand state-backed curricular standards as part of a larger political apparatus.

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Weisgerber, Horst, and Yifan Han. "Diversity and breeding potential of poplar species in China." Forestry Chronicle 77, no. 2 (April 1, 2001): 227–37. http://dx.doi.org/10.5558/tfc77227-2.

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The genus Populus is composed of many species with an impressive variety of growth characteristics. Nevertheless, this abundant natural offering has been only partially utilized to date with the objective of promoting poplar breeding and cultivation. Following an old tradition, more or less inflexible production systems are mainly keyed to a few high-yielding P. x euramericana and P. x interamericana clones in most countries. Consequently, considerable economic failures have to be accepted repeatedly as a result of serious calamities.China ranks among the countries characterized by an exceptionally multifarious indigenous flora. Based on ample genetic variation, poplar species were able to settle in divergent habitats and to conserve the ability to survive and reproduce over long periods owing to adaptation processes. The diversity is concentrated, above all, in the subtropical mountain regions of southwest China. Comprehensive studies of the genus populus in the southern and eastern mountain chains of the Qinghai-Tibet Plateau turned out to be particularly impressive; 3 sections, 17 species and 15 varieties have been recorded and taxonomically classified there. They grow at altitudes between 1500 m and 4300 m above sea level. Many of these poplar sources are notable for their remarkable site adaptation even in harsh conditions and also for their fast and vigorous growth.Species expected to be suitable for international breeding and cultivation objectives in the near future are presented in a general way. The necessarily subjective selection is based on the state of available knowledge mainly about site requirements, environmental importance, growth characteristics, regeneration ability, silvicultural behaviour, yield estimation and wood utilization. In particular, the following species are characterized in the paper in an abridged fashion: P. cathayana, P. davidiana, P. euthratica, P. simonii, P. szechuanica, P. ussuriensis and P. yunnanensis.The potential of poplars in China is considered to be instrumental in expanding and stimulating poplar breeding activities worldwide. Measures to be specified in the paper are considered important and could be implemented on the basis of a close and confident co-operation with Chinese colleagues and institutes relevant to the subject and under the umbrella of the International Poplar Commission. Key words: poplar, tradition, calamities, China, genetic variation, promising species, characteristics, breeding priorities

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Wambebe, Charles O. "Expanding Global Therapeutic Arsenal through African Indigenous Medical Knowledge." Proceedings for Annual Meeting of The Japanese Pharmacological Society WCP2018 (2018): PO4–8–36. http://dx.doi.org/10.1254/jpssuppl.wcp2018.0_po4-8-36.

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Dhal, Sunita. "Indigenous Agricultural Knowledge and Innovation." International Journal of Information Systems and Social Change 4, no. 3 (July 2013): 57–71. http://dx.doi.org/10.4018/jissc.2013070104.

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Study of indigenous knowledge has been a challenge, as it demands cross-cultural and inter-disciplinary understanding. Of late, contribution of IK to conservation of resources and solution science has been realised by academia and policy-makers, which is expanding the frontiers of knowledge use for innovation. Interface between science and indigenous knowledge system (IKS) is increasingly observed in the field of agriculture, simultaneously putting emphasis on knowledge transformation at institutional level. With this central argument, the paper discusses essentialities of IK as socio-cultural base of agricultural innovation. Indigenous knowledge’s engagement with innovation reflects the nature of preservation of IK within the discourse of technology transfer. Findings of the study suggest that empowerment of agricultural extension units is essential for preservation of knowledge and to facilitate reproduction of appropriate knowledge.

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Rosas-Blanch, Faye. "Teaching Indigenous Studies." International Journal of Critical Indigenous Studies 9, no. 1 (January 1, 2016): 49–51. http://dx.doi.org/10.5204/ijcis.v9i1.144.

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This paper looks at the experiences associated with teaching Indigenous studies in an Australian university. It employs the concept of racialized assemblages in relation to Indigenous academics and pre-service teachers when teaching about Indigenous students. It also investigates the university’s ethical obligation of teaching in this complex space. In the lecturing and tutoring, the Indigenous educator’s body is ‘raced’ and ‘othered’ within the dominant Western discourses of knowledge production. This paper challenges and disrupts Western epistemic knowledge practices of racializing Indigenous body and supports a praxis of Indigenous humanness for the Indigenous educator.

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Recht, Jo. "Hearing Indigenous Voices, Protecting Indigenous Knowledge." International Journal of Cultural Property 16, no. 3 (August 2009): 233–54. http://dx.doi.org/10.1017/s0940739109990166.

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AbstractIn a rapidly globalizing world, indigenous knowledge is in mortal danger, and it will require new forms of intellectual property protection to save it. There are fundamental incongruities between Western intellectual property law and indigenous knowledge that prevent the current international intellectual property framework from fully comprehending or addressing the contexts and needs of indigenous knowledge. This article will review the history of international and regional initiatives to develop protection for indigenous knowledge. It will consider the geopolitical context that has informed discussions about protecting the intangible wealth of indigenous peoples, including the recent addition of articulate and impassioned indigenous voices to the conversation. Finally, this article will discuss some of the concerns that have been raised about subjecting indigenous knowledge to a system of formal legal regulation.

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Carlson, Bronwyn, Jeff Berglund, Michelle Harris, and Evan Te Ahu Poata-Smith. "Four Scholars Speak to Navigating the Complexities of Naming in Indigenous Studies." Australian Journal of Indigenous Education 43, no. 1 (August 2014): 58–72. http://dx.doi.org/10.1017/jie.2014.8.

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Universities in Australia are expanding their Aboriginal and Torres Strait Islander Studies programs to include Indigenous populations from around the globe. This is also the case for the Indigenous Studies Unit at the University of Wollongong (UOW). Although systems of nomenclature in Indigenous Studies seek to be respectful of difference, the politics of naming in the global context raises some complexities worthy of discussion. In this article, four scholars discuss the politics of naming in relation to teaching a joint Indigenous Studies subject at the UOW and Northern Arizona University.

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Brumfiel, Elizabeth M., R. Brian Ferguson, and Neil L. Whitehead. "War in the Tribal Zone: Expanding States and Indigenous Warfare." Hispanic American Historical Review 73, no. 3 (August 1993): 499. http://dx.doi.org/10.2307/2517714.

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Brumfiel, Elizabeth M. "War in the Tribal Zone: Expanding States and Indigenous Warfare." Hispanic American Historical Review 73, no. 3 (August 1, 1993): 499–500. http://dx.doi.org/10.1215/00182168-73.3.499.

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Kutay, Cat. "Knowledge Management as Enterprise." Australian Journal of Indigenous Education 36, S1 (2007): 137–44. http://dx.doi.org/10.1017/s1326011100004816.

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AbstractIndigenous people have been for a long time deprived of financial benefit from their knowledge. Campaigns around the stolen wages and the “Pay the Rent” campaign highlight this. As does the endemic poverty and economic disenfranchisement experienced by many Indigenous people and communities in Australia. Recent enterprises developed by Indigenous people, such as the sale of art works, can be seen as examples of people receiving remuneration for tangible products deriving from their knowledge. Also, tourism involves the sale of selected knowledge in context. Information and Communication Technology (ICT) is a rich and expanding area of enterprise development which supports the development of knowledge and its use in enterprise. While such work depends on the owner’s, or in this case Indigenous, control of the knowledge, it can open up new avenues for enterprise development. Knowledge about local land can be included in children’s computer games, knowledge about successful projects can be shared between communities through the immediacy and multimedia format afforded by online environments, and government reports and statistics can be accessed and analysed by Indigenous groups, given tools that suit a community’s abilities and needs. In particular the way in which ICT can be adapted to individual requirements make such tools ideal for communities which form such a varied and complex environment. The author believes it is important that Indigenous communities not only benefit from ICT by taking control of the technology for their purposes, but are also part of its creation and design to suit their aspirations. ICT is a highly flexible technology which can be tailored to many different enterprises. This paper presents some of the projects being developed at the University of New South Wales and suggests how these can be extended.

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Ojeda-Zavala, Nicolas. "Erring on the Side of Indigenous peoples." Nordic Journal of International Law 91, no. 3 (August 19, 2022): 453–508. http://dx.doi.org/10.1163/15718107-91030008.

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Abstract The recognition of indigenous peoples’ right to participate in decision-making is one of the most important developments in international law, enabling them to use their knowledge and influence the adoption of measures that could affect them. However, due to a narrow approach to indigenous participation, states often disregard this knowledge, thus moving forward without having full certainty about potential effects on indigenous peoples’ environment and livelihood. In this context, there is a role for the precautionary principle, by which states must avoid the materialisation of non-negligible harm in situations of scientific uncertainty. Yet, this principle has been shaped by a conventional understanding of ‘science’, inadequate to deal with these risks and uncertainties involving socio-cultural aspects beyond conventional sciences. Considering this, I argue that the adoption of effective precautionary measures requires relying on another relevant form of knowledge, traditional knowledge, expanding this notion of ‘science’ and strengthening indigenous peoples’ participatory rights.

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Dina Handayani, Rif’ati, Triyanto Triyanto, and Swee Choo Goh. "Prospective Teachers’ Understanding Regarding Indigenous Knowledge." International Journal of Learner Diversity and Identities 29, no. 2 (2022): 49–62. http://dx.doi.org/10.18848/2327-0128/cgp/v29i02/49-62.

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Sanders, DE. "Indigenous peoples: issues of definition." International Journal of Cultural Property 8, no. 1 (January 1999): 4–13. http://dx.doi.org/10.1017/s0940739199770591.

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The progress that has been made by 'indigenous peoples' in international forums has been aided by the political perception that this category of claimants is limited and in some respects unique, and that such claims can properly and safely be treated as a special case. Although the imprecision of the category and the expanding array of groups involved in the 'indigenous peoples movement' could eventually threaten this perception and provoke more sustained demands for precision, such a transformation has not yet occurred.

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Hardison, Preston. "Commentary: Traditional Knowledge Studies and the Indigenous Trust." Practicing Anthropology 27, no. 1 (January 1, 2005): 42–45. http://dx.doi.org/10.17730/praa.27.1.3227226j60352721.

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Stewart-Harawira, Makere. "Cultural Studies, Indigenous Knowledge and Pedagogies of Hope." Policy Futures in Education 3, no. 2 (June 2005): 153–63. http://dx.doi.org/10.2304/pfie.2005.3.2.4.

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Notions of crisis and chaos have become the rationale for a new discourse in which empire is the logical outcome of a world no longer secure. One level at which this is manifested is in the rejection by the USA of international agreements to which it is signatory, in the demonstrated failure of the Bretton Woods system to meet its declared objectives, and in the increasingly broad and globalized resistance to globalization. Another is in the attacks on particular forms of knowledge and academic freedom by strong neoconservative elements which seek the reconstruction of societies within a particular cultural and ideological framework. In this context, the construction of pedagogies which articulate a different vision for global order has become a contested and critical task. This article argues two things: first, that the study of culture and ethnicity is vitally important in developing pedagogies for better ways of being in the world, and second, that indigenous cultural knowledge is profoundly relevant to this endeavour.

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Barber, M., S. Jackson, J. Shellberg, and V. Sinnamon. "Working Knowledge: characterising collective indigenous, scientific, and local knowledge about the ecology, hydrology and geomorphology of Oriners Station, Cape York Peninsula, Australia." Rangeland Journal 36, no. 1 (2014): 53. http://dx.doi.org/10.1071/rj13083.

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The term, Working Knowledge, is introduced to describe the content of a local cross-cultural knowledge recovery and integration project focussed on the indigenous-owned Oriners pastoral lease near Kowanyama on the Cape York Peninsula, Queensland. Social and biophysical scientific researchers collaborated with indigenous people, non-indigenous pastoralists, and an indigenous natural resource management (NRM) agency to record key ecological, hydrological and geomorphological features of this intermittently occupied and environmentally valuable ‘flooded forest’ country. Working Knowledge was developed in preference to ‘local’ and/or ‘indigenous’ knowledge because it collectively describes the contexts in which the knowledge was obtained (through pastoral, indigenous, NRM, and scientific labour), the diverse backgrounds of the project participants, the provisional and utilitarian quality of the collated knowledge, and the focus on aiding adaptive management. Key examples and epistemological themes emerging from the knowledge recovery research, as well as preliminary integrative models of important hydro-ecological processes, are presented. Changing land tenure and economic regimes on surrounding cattle stations make this study regionally significant but the Working Knowledge concept is also useful in analysing the knowledge base used by the wider contemporary indigenous land management sector. Employees in this expanding, largely externally funded, and increasingly formalised sector draw on a range of knowledge in making operational decisions – indigenous, scientific, NRM, bureaucratic and knowledge learned in pastoral and other enterprises. Although this shared base is often a source of strength, important aspects or precepts of particular component knowledges must necessarily be deprioritised, compromised, or even elided in everyday NRM operations constrained by particular management logics, priorities and funding sources. Working Knowledge accurately characterised a local case study, but also invites further analysis of the contemporary indigenous NRM knowledge base and its relationship to the individual precepts and requirements of the indigenous, scientific, local and other knowledges which respectively inform it.

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Lama, Ramesh Kumar. "Application of Indigenous Knowledge in Natural Resources and Environment Conservation in Nepal." Journal of Population and Development 2, no. 1 (December 31, 2021): 165–79. http://dx.doi.org/10.3126/jpd.v2i1.43493.

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Diversity, natural resources and indigenous knowledge are the wealth of Nepal. Nepalese indigenous people possesses large varieties in language, culture, traditions, art and literatures which can also be applied as knowledge system and can also be taken as indigenous knowledge. These indigenous knowledge are applicable not only in the continuation of beliefs, customs and traditions but also helpful in conservation of natural resources and environment. This paper aims to uncover the application of indigenous knowledge of some groups of indigenous people of Nepal and has applied descriptive and interpretive methods of study. The nature of data used in the study is qualitative. Most of practices are culturally and religiously important which are directly and indirectly helpful in environmental conservation but there is need of further scientific investigation and verification also.

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de Finney, Sandrina, and Lara di Tomasso. "Creating Places of Belonging: Expanding Notions of Permanency with Indigenous Youth in Care." First Peoples Child & Family Review 10, no. 1 (May 12, 2021): 63–85. http://dx.doi.org/10.7202/1077183ar.

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This paper calls for creative pathways of engagement that delineate places of belonging for and with Indigenous youth in care. It draws on two community-based research studies conducted in British Columbia, with urban and off-reserve Indigenous youth to contextualize and extend understanding of permanency for Indigenous youth in care. Our discussion explores permanency in relation to both Western understandings of government care, guardianship, and adoptions, and Indigenous customary caregiving and cultural planning for cultural permanency, such as naming and coming home ceremonies, custom adoptions, and kinship care.

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Mackinlay, Elizabeth, and Katelyn Barney. "Introduction." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 1–9. http://dx.doi.org/10.1017/jie.2012.2.

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Indigenous Australian studies, also called Aboriginal and Torres Strait Islander studies, is an expanding discipline in universities across Australia (Nakata, 2004). As a discipline in its own right, Indigenous Australian studies plays an important role in teaching students about Australia's colonial history and benefits both non-Indigenous and Indigenous students by teaching them about Australia's rich and shared cultural heritage (Craven, 1999, pp. 23–25). Such teaching and learning seeks to actively discuss and deconstruct historical and contemporary entanglements between Indigenous and non-Indigenous Australians and, in doing so, help build better working relationships between Indigenous and non-Indigenous Australians. As educators in this discipline, it is important for us to find pedagogical approaches which make space for these topics to be accessed, understood, discussed and engaged with in meaningful ways.

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Pennacchio, Marcello, and Emilio L. Ghisalberti. "Indigenous knowledge and pharmaceuticals." Journal of Australian Studies 24, no. 64 (January 2000): 173–75. http://dx.doi.org/10.1080/14443050009387569.

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Norman, Heidi. "Mapping More Than Aboriginal Studies: Pedagogy, Professional Practice and Knowledge." Australian Journal of Indigenous Education 43, no. 1 (August 2014): 42–51. http://dx.doi.org/10.1017/jie.2014.6.

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As undergraduate curriculum is increasingly required to meet a range of intellectual, professional practice and personal learning outcomes, what purpose does Australian Aboriginal Studies have in curriculum? Most Australian universities are currently in the process of developing institution-wide approaches to Indigenous Australian content in undergraduate curricula. One Australian university began this task by mapping how, where and why Indigenous perspectives, issues and content are included in undergraduate curriculum. This article reports on the findings of the mapping of Indigenous content and approaches to teaching at the University of Technology, Sydney (UTS) and thereby contributes to a strengths-based approach to understanding the purpose of Indigenous perspectives and issues in undergraduate curricula.

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Doane, Donna L. "Indigenous Knowledge, Technology Blending and Gender Implications." Gender, Technology and Development 3, no. 2 (July 1999): 235–57. http://dx.doi.org/10.1177/097185249900300204.

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Kelkar, Govind, and Meera Warrier. "Indigenous Asia: Knowledge, Technology and Gender Relations." Gender, Technology and Development 3, no. 2 (July 1999): 313–19. http://dx.doi.org/10.1177/097185249900300210.

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Doane, Donna L. "Indigenous Knowledge, Technology Blending and Gender Implications." Gender, Technology and Development 3, no. 2 (January 1999): 235–57. http://dx.doi.org/10.1080/09718524.1999.11909923.

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Alifereti, Vasemaca Tadulala Ledua. "Analysing Indigenous Knowledge Woven in Cultural Texts." Asia Pacific Journal of Anthropology 21, no. 5 (October 19, 2020): 434–49. http://dx.doi.org/10.1080/14442213.2020.1844285.

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Du Plessis, Hester, and Gauhar Raza. "Indigenous culture as a knowledge system." Tydskrif vir Letterkunde 41, no. 2 (April 20, 2018): 85–98. http://dx.doi.org/10.4314/tvl.v41i2.29676.

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Complex concepts such as cultural identity, gender issues and the effects of colonialism, politics, and power structures on societies form part of the debate around indigenous culture as a knowledge system. This article makes a contribution to the debate by addressing cultural issues encountered during a cross-cultural research project based in India and South Africa. The authors reflected on some of the conceptual issues they grappled with during their research. The project involved the documentation, study and understanding of the extent in which indigenous knowledge systems (IKS) and modern technologies were utilised in the traditional manufacturing processes of artisans in general and potters in particular. The roles and functions of IKS as used during the production of artefacts were included in the study. This perspective was coupled with a study on the artisans' attitude towards and understanding of science (PAUS) while conducting their traditional technological processes. The combined approach provided a method that allowed researchers to develop interventions that capitalised on existing skills, practices and social relationships rather than undermining them, thus contributing to their sustainability. The project, at the same time, focussed on redefining the characteristics of "knowing" (of knowledge) as not just a mere contemplative gaze, but also as a practical activity. By focusing on artisans, the question of knowledge was placed in the two spheres of knowledge production: "theory" (epistemology) and "practice". This approach attempted to address and discuss some academic notions based on culture; including a variety of aspects that broadly constitute the "concept" of culture. As these notions continuously alter with changing academic insights they are constantly re-defined by academics and researchers.

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Sheehan, Norm, and Polly Walker. "The Purga Project: Indigenous Knowledge Research." Australian Journal of Indigenous Education 29, no. 2 (2001): 11–17. http://dx.doi.org/10.1017/s1326011100001344.

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We are Indigenous University lecturers involved in research with the Purga Elders and Descendants Aboriginal Corporation. Our research at Purga involves the instigation of Indigenous Knowledge as the basis of effective and valid research methodologies. This article will describe the work that the University of Queensland (UQ) Aboriginal and Torres Strait Islander Studies Unit is doing at Purga. It will then articulate the principles of Indigenous Knowledge Research that inform this work.

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Guzmán, Juan José. "Decolonizing Law and expanding Human Rights: Indigenous Conceptions and the Rights of Nature in Ecuador." Deusto Journal of Human Rights, no. 4 (December 20, 2019): 59–86. http://dx.doi.org/10.18543/djhr-4-2019pp59-86.

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This article critically addresses the crucial aspects for understanding the rights of nature as a resistance platform for indigenous peoples in Ecuador. By basing my arguments in a post-colonial approach to human rights and the concept of coloniality of power, I argue that the lack of inclusion of indigenous knowledge in human rights is a manifestation of neocolonialism. Thus, the introduction of non-Western narratives into the human rights discourse/practice is an attempt to decolonize what has traditionally been a colonialist discourse. Later on, I develop the concept of ‘rights of nature’ arguing that they are a practical example of the inclusion of indigenous narratives in human rights. In the end, the biggest problem is that the dominant Western thought does not challenge the human-nature relationships that are responsible for nature’s degradation. In this regard, I use ethnographic material, post-colonial anthropological theory, and symbolic ecology to argue that Amazonian indigenous nature ontologies —which understand the nature/culture relationship in a very different way— are contained in the rights of nature that the Ecuadorian Constitution enshrines. Therefore, becoming a legal tool with a significant potential for indigenous people’s historical justice.Received: 01 September 2019Accepted: 05 December 2019Published online: 20 December 2019

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McGloin, Colleen, Anne Marshall, and Michael Adams. "Leading the Way: Indigenous knowledge and Collaboration at the Woolyungah Indigenous Centre." Journal of University Teaching and Learning Practice 6, no. 2 (April 1, 2009): 38–53. http://dx.doi.org/10.53761/1.6.2.4.

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This paper derives from collaborative research undertaken by staff at the Woolyungah Indigenous Centre, into our own teaching practice. It articulates a particular strand of inquiry emanating from the research: the importance of Indigenous knowledges as this is taught at Woolyungah in the discipline of Indigenous Studies. The paper is a reflection of Woolyungah’s pedagogical aims, and its development as a Unit that seeks to embed other knowledges into the realm of critical inquiry within subjects taught at the Unit. It also reflects student responses to our pedagogy. The writers are Indigenous and non-Indigenous and have collaborated with all teaching staff involved to present this work as a starting point for discussions about the emerging discipline of Indigenous Studies, its rigour as an academic field of inquiry and our commitment as educators to the inclusion of Indigenous knowledges in our programme.

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Doebel, Reinald. "Oral Traditions and Scientific Knowledge: Some Remarks on the Epistemological Validity of the Indigenous Perspective." Asian Journal of Social Science 28, no. 1 (2000): 171–84. http://dx.doi.org/10.1163/030382400x00217.

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AbstractThe main concern of this paper is to link personal experience and theoretical reflection. The author argues that the oral traditions of indigenous societies have always honoured this link in their attempts to formulate "knowledge" and transmit it to following generations. This transmission of "tradition" remained creative and flexible enough to incorporate changes while never violating people's need to also have fun. This fun was noted by outside observers from the expanding European empires from an early age. But only today is it realized that this fun may be an essential ingredient in the "indigenous epistemology": a major element of a more personalized method to gain and confirm knowledge about the world. The author suggests that concerned scientists might do well to learn about this method from indigenous societies whose very existence appears to be threatened by a global belief in growth and development based on the application of the results of a science which neglected the link between personal experience and theoretical reflection.

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Rodriguez, Roberto Cintli. "Tucson's Mexican American Studies Conflict Spurs Interest in Indigenous Studies and Knowledge." Journal of Curriculum and Pedagogy 9, no. 2 (July 2012): 127–29. http://dx.doi.org/10.1080/15505170.2012.739116.

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Augustus, Camie. "Knowledge Liaisons: Negotiating Multiple Pedagogies in Global Indigenous Studies Courses." Canadian Journal of Higher Education 45, no. 4 (December 31, 2015): 1–17. http://dx.doi.org/10.47678/cjhe.v45i4.184894.

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Over the past few years, Canadian universities have been at the forefront of institutional changes that identify Aboriginal people, internationalization, and pedagogical change as key areas for revision. Most universities’ strategic planning documents cite, at least to varying degrees, these three goals. Institutions have facilitated these changes by supporting new programs, teaching centres, and course redevelopment. While much attention has been given to those goals individually, it is rarely considered how these commitments converge in particular course offerings. This article considers the connections among Indigenous, global, and pedagogical goals by examining undergraduate comparative Indigenous studies courses, some pedagogical challenges that arise in those courses, and some strategies I have developed in meeting those challenges. Based in auto-pedagogy and a critical analysis of existing and emerging pedagogical frameworks, this article uses key concepts from Indigenous epistemologies, knowledge translation, and Sue Crowley’s (1997) levels of analysis to propose “knowledge liaisons” as a teaching model that addresses these challenges.

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McMaster, Gerald. "Contemporary Art Practice and Indigenous Knowledge." Zeitschrift für Anglistik und Amerikanistik 68, no. 2 (June 25, 2020): 111–28. http://dx.doi.org/10.1515/zaa-2020-0014.

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AbstractIndigenous artists are introducing traditional knowledge practices to the contemporary art world. This article discusses the work of selected Indigenous artists and relays their contribution towards changing art discourses and understandings of Indigenous knowledge. Anishinaabe artist Norval Morrisseau led the way by introducing ancient mythos; the gifted Carl Beam enlarged his oeuvre with ancient building practices; Peter Clair connected traditional Mi'kmaq craft and colonial influence in contemporary basketry; and Edward Poitras brought to life the cultural hero Coyote. More recently, Beau Dick has surprised international art audiences with his masks; Christi Belcourt’s studies of medicinal plants take on new meaning in paintings; Bonnie Devine creates stories around canoes and baskets; Adrian Stimson performs the trickster/ruse myth in the guise of a two-spirited character; and Lisa Myers’s work with the communal sharing of food typifies a younger generation of artists re-engaging with traditional knowledge.

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Zulfadrim, Zulfadrim, Yusuke Toyoda, and Hidehiko Kanegae. "The Integration of Indigenous Knowledge for Disaster Risk Reduction Practices through Scientific Knowledge: Cases from Mentawai Islands, Indonesia." International Journal of Disaster Management 2, no. 1 (July 18, 2019): 1–12. http://dx.doi.org/10.24815/ijdm.v2i1.13503.

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This study explores the importance of indigenous knowledge for everyday practices of disaster risk reduction and response. Many existing studies have highlighted the need to integrate such knowledge with modern science. Based on ethnographic research in indigenous communities in the Mentawai Islands of Indonesia, this study explores the categorization of indigenous knowledge in the integration process. To that end, primary data were collected through in-depth interviews while secondary data were collected from relevant documents, including books, articles, websites and government and NGO reports. The findings indicate that indigenous knowledge is acquired through long observation and interaction with disasters. Although some of this knowledge is based on successes in other localities, some indigenous knowledge is completely local, homogenous and shared among community members. It was also established that indigenous knowledge can be meaningfully organized into a number of categories, and that indigenous knowledge of a technical nature is more likely to be integrated with scientific knowledge. The research was exploratory and approached indigenous knowledge issues from the point of view of indigenous communities themselves. This approach should be replicated and expanded in other indigenous communities.

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Nakata, Martin. "The Cultural Interface of Islander and Scientific Knowledge." Australian Journal of Indigenous Education 39, S1 (2010): 53–57. http://dx.doi.org/10.1375/s1326011100001137.

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AbstractThe interface between Indigenous knowledge systems and Western scientific knowledge systems is a contested space where the difficult dialogue between us and them is often reduced to a position of taking sides. Storytelling is however a very familiar tradition in Indigenous families where we can and do translate expertly difficult concepts from one generation to the next. This article is based on my attempt to story our way through the difficult dialogue and to posit opportunities for more productive engagements about the place of Indigenous knowledge in our future deliberations at the Indigenous Studies and Indigenous Knowledge Conference series.

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Janke, Terri. "Indigenous Knowledge & Intellectual Property: Negotiating the Spaces." Australian Journal of Indigenous Education 37, S1 (2008): 14–24. http://dx.doi.org/10.1375/s1326011100000338.

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Abstract Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

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Moodie, Nikki. "Learning about knowledge: threshold concepts for Indigenous studies in education." Australian Educational Researcher 46, no. 5 (March 1, 2019): 735–49. http://dx.doi.org/10.1007/s13384-019-00309-3.

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Cupples, Julie, and Kevin Glynn. "The celebritization of indigenous activism: Tame Iti as media figure." International Journal of Cultural Studies 22, no. 6 (August 20, 2019): 770–87. http://dx.doi.org/10.1177/1367877919854179.

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In recent years, a number of indigenous activists have gained celebrity status in ways that carry interesting implications for contemporary cultural politics. This article focuses on the celebrification of Tame Iti, arguably Aotearoa/New Zealand’s best-known Māori activist, within a wider cultural context characterized by intensifying media convergence, an expanding politics of decolonization, and the continuing elaboration of global indigenous mediascapes, including the Māori Television Service. We draw on forms of conjunctural analysis to explore how wider historical forces and social dynamics come to be embodied in particular flesh and blood individuals, who are thereby constituted as resonant media figures, who operate as both objects and agents of struggle, and who at once intervene in and shape, while also being shaped by, key terrains of contemporary discourse and cultural politics.

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Gone, Joseph P. "Considering Indigenous Research Methodologies: Critical Reflections by an Indigenous Knower." Qualitative Inquiry 25, no. 1 (July 12, 2018): 45–56. http://dx.doi.org/10.1177/1077800418787545.

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Within the domain of academic inquiry by Indigenous scholars, it is increasingly common to encounter enthusiasm surrounding Indigenous Research Methodologies (IRMs). IRMs are designated approaches and procedures for conducting research that are said to reflect long-subjugated Indigenous epistemologies (or ways of knowing). A common claim within this nascent movement is that IRMs express logics that are unique and distinctive from academic knowledge production in “Western” university settings, and that IRMs can result in innovative contributions to knowledge if and when they are appreciated in their own right and on their own terms. The purpose of this article is to stimulate exchange and dialogue about the present and future prospects of IRMs relative to university-based academic knowledge production. To that end, I enter a critical voice to an ongoing conversation about these matters that is still taking shape within Indigenous studies circles.

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Weise, Crista, Ibis M. Alvarez, and Natalia Sarapura. "Designing a deep intercultural curriculum in higher education: co-constructing knowledge with Indigenous women." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (June 2021): 335–45. http://dx.doi.org/10.1177/11771801211019027.

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The development of intercultural curriculum in contexts with Indigenous populations has usually been approached from the perspective of the hegemonic culture, which has strengthened its assimilatory and acculturative character, subalternating Indigenous knowledge. Following a community-based participatory action research, this study aims to contribute from the participants’ voices, to establish the basis of an intercultural curriculum considering the dialogue of Indigenous and academic knowledge systems. The study involved 99 Indigenous and non-Indigenous representatives from Bolivia, Colombia, Ecuador, and Argentina, involving 33 Indigenous communities. The results point to six fundamental challenges considering the inclusion in the curriculum of Indigenous spiritualities, the concept of good living, healing, gender perspectives from their worldview and strengthening leadership, as well as considering an in-depth perspective of interculturality, complementarity, and reciprocity as methodological principles. The process developed provides a model for the collective construction of knowledge based on participation and communities’ voices.

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Wanggai, Lodewijk L. "Social Capital Strengthening Model in the Framework of the Employment Expansion for Native Papuan in Manokwari District, West Papua." Annals of Management and Organization Research 3, no. 2 (November 25, 2021): 153–63. http://dx.doi.org/10.35912/amor.v3i2.1305.

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Abstract: Purpose: The aim of this study is to seek the framewok model of the employement expansion for indigenous Papuans in West Papua. Method: The approach used is grounded theory based on phenomena by applying in the form of concepts, categories, and propositions as a means of construction, reconstruction, and elaboration in a social process, with a constructivism paradigm model and more emphasis on the emic approach.Methods of observation, interviews, and documentation. Result: The research findings show, namely; (1) there is an imbalance of knowledge and understanding of the meaning of trust; (2) there is a tendency for indigenous Papuans to prefer to work in the formal sector rather than in the informal sector; (3) the collaboration of social capital and other capital in the process of expanding employment opportunities; (4) indigenous Papuans have no mutual trust, mutual suspicion of one another, a sense of inferiority; (5) a sense of injustice (6) the government in empowerment there is no follow-up; (7) MRPB and LMA should collaborate with the Special Autonomy faction, Regional Apparatus, Organizations (OPD), TNI/Polri, and the private sector; (8) Perda and Perdasus constraints Limitations: There may be something wrong with the implementation of special autonomy in terms of expanding employment opportunities for indigenous Papuans, both in the informal and formal sectors. Contribution: The presence of the Special Autonomy Law in Papua and West Papua will be a solution or a problem for indigenous Papuans. Keywords: 1. strengthening model 2. social capital 3. expansion of employment opportunities 4. indigenous Papuans

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Bergström, Johanna. "Whose Knowledge Counts? The Struggle to Revitalise Indigenous Knowledges in Guatemala." Sustainability 13, no. 21 (October 20, 2021): 11589. http://dx.doi.org/10.3390/su132111589.

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This paper investigates the role of indigenous knowledge in relation to ideas of sustainability focusing on Guatemala. Previous research on environmental engagement and public understanding of science demonstrates the importance of including different perspectives, including traditional forms of knowledges such as for example indigenous knowledges. Environmental governance and management are areas in which indigenous peoples strive towards an acceptance of indigenous knowledge to be placed next to Western scientific knowledge. The struggle concerns the management and control of indigenous territories, but it also concerns the dismantling of a hierarchical understanding of knowledge, which lessens indigenous knowledge about ecosystems and about how to create a good life. Through the revitalization of indigenous knowledge and traditional practices, indigenous communities develop ideas and establishments to find paths towards socioecological balance. This paper studies indigenous groups’ understandings of indigenous knowledge, their struggle to revitalise knowledge and their efforts for it to become validated. It uses decolonial theory in its analysis and raises questions of power structures and hierarchies within academia.

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Kwanya, Tom. "Stigmatisation of Indigenous Knowledge: The Case of Night-running in Western Kenya." Journal of Religion in Africa 48, no. 4 (April 7, 2020): 376–92. http://dx.doi.org/10.1163/15700666-12340149.

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Abstract Night-runners are perceived as faceless, evil people who run naked in the darkness, thereby wreaking havoc in otherwise peaceful rural villages. This paper investigates the origins of night-running, the mysteries associated with it, the benefits and harms of night-running, and the impact of indigenous knowledge (IK) stigmatisation on this practice. Indigenous knowledge is the body of unique beliefs, attitudes, skills, and practices possessed by communities in a specific geographic setting. In spite of its potential value, scholars point out that indigenous knowledge has been neglected, vindicated, stigmatised, legalised, and suppressed among the majority of the world’s communities due to ignorance and arrogance. Night-running is one of the indigenous practices in Western Kenya that has been stigmatised. Given this, little is actually known about night-running. This study was designed as an ethnographic research through which the views of the residents of Homa Bay County on night-running were investigated, collated, and interpreted as a means of demystifying this indigenous practice. The findings of the study indicate that night-running is intrinsically a harmless practice. However, evil persons such as witches sometimes masquerade as night-runners and can hurt or kill people.

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Journal articles on the topic 'Expanding knowledge in Indigenous studies'

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