Academic literature on the topic 'Indigenous community leaders'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Indigenous community leaders.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Indigenous community leaders"
1
Cajete, Gregory A. "Indigenous education and the development of indigenous community leaders." Leadership 12, no. 3 (November 8, 2015): 364–76. http://dx.doi.org/10.1177/1742715015610412.
Full text
2
Minthorn, Robin Starr Zape-tah-hol-ah. "Indigenizing the Doctoral Experience to Build Indigenous Community Leaders in Educational Leadership." Journal of Cases in Educational Leadership 23, no. 1 (January 10, 2020): 61–66. http://dx.doi.org/10.1177/1555458919899446.
Full textAbstract:
In this case, readers will learn how the University of New Mexico educational leadership program intentionally created a doctoral cohort that is Indigenous based and focused that included Indigenous and tribal community narrative and feedback in its development. The NALE doctoral cohort program included these same communities as sites for reciprocation and centering community in many of the courses offered. Instead of community being an afterthought, there was intentional inclusion in all aspects of honoring and including Indigenous community as the center to build Indigenous educational leaders who are also community leaders and advocates.
3
Monchalin, Renee, Sarah Flicker, Ciann Wilson, Tracey Prentice, Vanessa Oliver, Randy Jackson, June Larkin, Claudia Mitchell, Jean-Paul Restoule, and Native Youth Sexual Health Network. ""When you follow your heart, you provide that path for others": Indigenous Models of Youth Leadership in HIV Prevention." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 135. http://dx.doi.org/10.18357/ijih111201616012.
Full textAbstract:
<p>Cultivating and supporting Indigenous peer youth leaders should be an important part of Canada’s response to HIV. This paper examines how a group of Indigenous youth leaders took up the notion of leadership in the context of HIV prevention. Taking Action II was a community-based participatory action research project.<strong> </strong>Eighteen Indigenous youth leaders from across Canada were invited to share narratives about their passion for HIV prevention through digital storytelling. One-on-one semi-structured interviews were conducted with participants after they developed their digital stories, and then again several months later. A thematic analysis of the interviews was conducted to identify major themes. Youth identified qualities of an Indigenous youth leader as being confident, trustworthy, willing to listen, humble, patient, dedicated, resilient, and healthy. A number of key examples and challenges of youth leadership were also discussed. In contrast to individualized mainstream ideals,<strong> </strong>Indigenous youth in our study viewed leadership as deeply connected to relationships with family, community, history, legacies, and communal health.<strong> </strong></p>
4
Stewart, Daniel, Amy Klemm Verbos, Carolyn Birmingham, Stephanie L. Black, and Joseph Scott Gladstone. "Being Native American in business: Culture, identity, and authentic leadership in modern American Indian enterprises." Leadership 13, no. 5 (April 28, 2017): 549–70. http://dx.doi.org/10.1177/1742715016634182.
Full textAbstract:
Tribally owned American Indian enterprises provide a unique cross-cultural setting for emerging Native American business leaders. This article examines the manner in which American Indian leaders negotiate the boundaries between their indigenous organizations and the nonindigenous communities in which they do business. Through a series of qualitative interviews, we find that American Indian business leaders fall back on a strong sense of “self,” which allows them to maintain effective leadership across boundaries. This is highly consistent with theories of authentic leadership. Furthermore, we find that leaders define self through their collective identity, which is heavily influenced by tribal affiliation and tribal culture. We add to the literature on authentic leadership by showing the role that culture and collective identity have in creating leader authenticity within the indigenous community.
5
Pratidina, Ginung, Nandang Saefudin Zenju, Sukarelawati ., and Berry Sastrawan. "KEPEMIMPINAN INFORMAL BERBASIS PARTISIPASI MASYARAKAT DALAM MENJAGA KETAHANAN PANGAN LOKAL." JURNAL SOSIAL HUMANIORA 11, no. 1 (April 28, 2020): 98. http://dx.doi.org/10.30997/jsh.v11i1.2591.
Full textAbstract:
Leadership is the most important factor in the management of groups and organizations, so that appropriate leadership is needed in achieving organizational goals. The Sundanese Indigenous Peoples (Kasepuhan) are unique communities to be investigated because the indigenous leaders in their leadership have success in managing their local food so that they rarely experience food shortages. One contributing factor is informal leadership based on community participation carried out by indigenous leaders. Therefore, this study aims to analyze the informal leadership of indigenous leaders based on community participation in maintaining local food security using descriptive analysis methods. Data were collected using literature study and observation techniques by distributing questionnaires and in-depth interviews, then the data were analyzed using analysis techniques Weight Mean Score (WMS). The results showed that the informal leadership of indigenous leaders based on community participation had a value of 3.22 on a scale of 4. this value is interpreted well. Based on observations and interviews with indigenous Kasepuhan Sinar Resmi Chiefs, two-way communication in conducting deliberations on each issue, because these indigenous communities focus on the culture of planting Sawah and Huma only once a year and starting from planting to harvest are carried out simultaneously, so that what is unique’s the indigenous head as the authority in making decisions when to plant to harvest, its members have high obedience, members Kasepuhan do not dare to plant first if the indigenous head has not started planting. This participation’s the strength of indigenous peoples so that they can maintain local food security in the region until now.
6
Bakamana, David Bilungule, Laurenti Magesa, and Clement Chinkambako Abenguuni Majawa. "Use of Charms in Succession Politics of Traditional Luba Leaders of Kasai Central in the Democratic Republic of Congo." International Journal of Social Science Research and Review 4, no. 3 (October 1, 2021): 65–74. http://dx.doi.org/10.47814/ijssrr.v4i3.105.
Full textAbstract:
The study focusses on the role of indigenous manga (charms) in the politics of succession in traditional leadership among the Luba people in the Democratic Republic of Congo (DRC). The Luba people possess and use various types of indigenous charms for different societal functions. They play a more salient role in how traditional leadership is practiced in the community. It is already established that, traditional leaders perform various functions within the community including providing security, regulating societal activities, administering justice, resolving disputes and so on. The objective was thus to investigate how the various types of fetishes/charms are incorporated and used in succession in traditional leadership. The study used a phenomenological approach, with data collected from various traditional leaders and charm givers, provincial members of parliament in Kasai in DRC. The findings indicate presence and use of various types of indigenous manga in traditional leadership succession. These come both in the form of symbols, rituals such as the enthroning ceremony of a traditional leader, and following the customs, laws and traditions of traditional leadership. Such traditions or customs include the requirements that a traditional leader must protect everyone in the society, ensure there is justice, accountability, good luck, prosperity and good governance in the community.
7
Hannah, Neng. "Social Capital of Women Leaders in the Indigenous Community of Osing, East Java, Indonesia: A Feminist Ethnography Research." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 5, no. 2 (December 30, 2020): 157–66. http://dx.doi.org/10.15575/jw.v5i2.10582.
Full textAbstract:
Female leaders have been around since ancient Indonesia. However, fewer women become leaders than men. Female leadership is considered successful when it follows male standards. The purpose of this research is to reveal the experience of women's leadership in the Osing Banyuwangi indigenous community. This research employs qualitative research with a feminist ethnographic approach. The findings of this study show that there are three female village heads in the Osing indigenous community, namely Kemiren village, Rejosari village, and Kampunganyar village. All three women have the capital they need to be elected and lead the community. The capital they owned both in the quality and quantity of the relationship network they transform and are in the form of economic capital, cultural capital, and social capital. In conclusion, this social capital is owned by the female leader herself and is not an extension of the power of the other party. These capitals make them able to face challenges typically attributed to women's leadership namely negative stereotypes and double burdens.
8
Syarifuddin, Tengku Imam, Dian Eka Rahmawati, and Dafid Efendi. "Political trust of the Dayak Paser indigenous law community regarding the capital city relocation policy." Masyarakat, Kebudayaan dan Politik 33, no. 4 (December 8, 2020): 393. http://dx.doi.org/10.20473/mkp.v33i42020.393-404.
Full textAbstract:
The country’s capital will succeed if it works well as the national government center, a prosperous and livable city. As the country’s multifunctional capital, Jakarta has undoubtedly caused many social, political, and economic problems that are difficult to overcome. This article aims to determine the political trust in the indigenous law community of Dayak Paser concerning the national capital relocation policy, using qualitative analysis consisting of a literature study approach with Nvivo 12 Plus application to analyze the data derived from internet websites. The author used government alignments, cultural norms, and economic change as the indicators in this study. The author also separates the community of Dayak Paser into the indigenous law community and the indigenous leaders. The result is that the members of the indigenous law communities prefer the sustainability of the cultural norms. The dominant indigenous figures prefer the government’s alignments. If the government guarantees the standard order, then the indigenous law community’s site and rights will not go extinct. Indigenous leaders and the members of the indigenous law community are equally subordinate to the economic factors. The conclusion that the government’s alignment toward sustainability cultural norms affects the economic changes. The author also recommends that the country’s capital design should use a metaphorical concept approach.
9
Maldonado Moore, Rebecca, and Thohahoken Michael Doxtater. "Old Wisdom: Indigenous Democracy Principles as Strategies for Social Change within Organizations and Tribal Communities." Genealogy 4, no. 1 (January 19, 2020): 10. http://dx.doi.org/10.3390/genealogy4010010.
Full textAbstract:
Community engagement founded on Indigenous decision-making practices is essential in addressing issues during turbulent times and ever-changing political landscapes. Indigenous leaders on this continent were instrumental in practicing democracy to address issues impacting local communities with the people, not in isolation. This paper highlights the Search Conference model as a community based participatory change model with Indigenous principles embedded in the process. Specific cases are presented to demonstrate lessons learned.
10
Bakamana, David Bilungule, Laurenti Magesa, and Clement C. Abenguuni Majawa. "Analysis of indigenous African political leadership among the Luba people of Kasai in the Democratic Republic of Congo." International Journal of Research in Business and Social Science (2147- 4478) 10, no. 7 (November 7, 2021): 399–407. http://dx.doi.org/10.20525/ijrbs.v10i7.1411.
Full textAbstract:
This paper aims to examine the nature of indigenous African political leadership among the Luba People of Kasai in the Democratic Republic of Congo. The study employed qualitative research that was rooted in phenomenology. The concentration of the study was on the Kasai Central Province. The target population was charm givers, militia, and political leaders were selected as the units of observation by the researcher. The political leaders comprised of local traditional chiefs of villages and modern leaders. A sample size of 40 participants was adequate to enable the researcher to obtain rich information and reach the saturation point. The targeted 40 participants were: 10 charm givers, 8 members of the provincial parliament, 4 provincial ministers, 13 traditional leaders, and 5 militia leaders. The study used In-depth Interviews (IDIs), focus group discussions, and observations to collect data. The findings indicate indigenous traditional leadership among the Luba has various sources of power. These include the use of various symbols of Luba traditional leadership to perform duties on behalf of the community. The use of the manga is also in line with the customs and traditions of the Luba people and guides the leader on the right things to do while on the throne.
Dissertations / Theses on the topic "Indigenous community leaders"
1
Kamara, Martha Sombo. "Indigenous female educational leaders in Northern Territory remote community schools: Issues in negotiating school community partnerships." Thesis, Australian Catholic University, 2009. https://acuresearchbank.acu.edu.au/download/747417cbd4145faf5d3557179daa58dc69339949ca80d988e5ed776c180bb19c/1024975/64940_downloaded_stream_165.pdf.
Full textAbstract:
Over the years in the Northern Territory, there has been a growing interest among educators and Indigenous people in remote communities to improve community school leadership and school community partnerships as a means of improving Indigenous school outcomes. This study has investigated and recorded the stories of five Indigenous female school principals in the Top End of the Northern Territory on their leadership approaches in negotiating school community partnerships in their respective communities. The female principals are in many ways regarded as pioneering leaders of their remote community schools in their own right, and are held in high esteem in their communities - qualities which made them ideal participants for this study. The study utilised a Biographic Narrative Interpretive Methodology (BNIM) to record, interpret and analyse the data for the study. Three interviews were conducted with each participant over a period of time. While the study revealed that Indigenous female principals have achieved major advancements in their individual and collective ways in working collaboratively with school communities, they also experienced enormous challenges and constraints in their efforts to demonstrate good educational leadership and work in partnership with their communities. Some of the challenges included their roles as women in an Aboriginal community; balancing school leadership, family and community commitments; and, complexities of working with the mainstream. In narrating their stories, the female principals maintained that cultural values play a significant role in building such relationships and advocated for language and culture to be supported through commitment at the system level. Additionally, they revealed that community school leadership should be flexible and context bound as rigid bureaucratic structures are inappropriate for Indigenous community setting.;As such they advocated for culturally appropriate relationships between systems and local communities. Notably, among many other issues, they maintained that all appointments of principals in remote community schools must, at all times, be accompanied by adequate consultation and effective participation of community leaders and/or their relatives and community representatives. Such collaboration and cooperation between communities, schools, and the system is likely to improve relationships between schools and communities. Additionally, the Indigenous female principals in this study emphasised the importance of supporting dimensions of leadership, for example, shared leadership as a reflection and relatedness of their culture. Such dimensions they believe are required for developing and sustaining school community partnerships.
2
Tiba, Makhosini Michael. "Indigenous African concept of a leader as reflected in selected African novels." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/980.
Full textAbstract:
Thesis (M.A. (English Studies)) --University of Limpopo, 2012The mini dissertation seeks to explore the positive and negative qualities of an indigenous African leader as presented in a variety of oral texts including folktales, proverbs and praise poems as well as in the African novels of Mhudi, Maru, Things Fall Apart and Petals of Blood in order to deduce an indigenous African concept of a leader. This research is motivated by the fact that although researchers and academics worldwide acknowledge that it is very difficult to objectively define and discuss the terms ‘leader’ and ‘indigenous leader’ yet many tend to dismiss offhand such indigenous concepts of leadership as ubuntu as primitive, barbaric and irrelevant to modern institutions without examining them in detail.
3
Goreng, Goreng Tjanara. "Tjukurpa Pulka The Road to Eldership How Aboriginal Culture Creates Sacred and Visionary Leaders." Phd thesis, 2018. http://hdl.handle.net/1885/149431.
Full textAbstract:
Robert Kegan says that sacred leadership is a particular order of consciousness that applies to people who have navigated their emotional stages of development to become individuals who go beyond the ego to become ‘sacred’ in their thinking and being. They are leaders who motivate and inspire others to follow them. In Aboriginal communities in Australia, Elders have always been considered leaders because of similar qualities to those espoused by Kegan and other western sacred and visionary leadership theorists. Indigenous researchers and writers in the field express the wisdom of our Elders as leaders in our language that espouses similar theories of sacredness. This thesis examines Elders as sacred leaders through the process of their development in Aboriginal culture, education and experiences and analyses that through the western and Indigenous leadership theoretical lens. The research was undertaken utilising Robert Kegan’s theories of western leadership, in particular, his work on higher levels of thinking in transformational leadership from an educational psychology perspective and Erik Erickson’s Stages of Human Development in addition examining the research of Indigenous leadership researchers and writers internationally and nationally. In addition, to explain the transformative processes of achieving higher levels of thinking when one’s development is arrested through colonisation, violence, abuse, dependency and acculturation, the thesis seeks to find what practices or events in cultural development supported an individuals’ movement through the levels of thinking to sacred leadership based in these theories. The thesis examines whether these western theories have any application, correlation or parallels in Aboriginal culture. Utilising an Indigenous research methodology, four Aboriginal storytellers on their Roads to Eldership describe their life’s journeys which are then analysed to ascertain their development stages, levels of thinking, and their values and motivations as leaders and Elders. The aim is to ascertain whether these storytellers have achieved higher levels of thinking on their road to Eldership, through navigating their stages of development, and overcoming any arrested development experiences, challenges, adversities and their transformational actions. Furthermore, the thesis shows how Tjukurpa Pulka - following the Law in action, and the inclusion of cultural and ceremonial life - contributes to healing arrested development and enables development to Eldership and the choice to move onto become visionary and sacred leaders. On the basis of my findings, the stories told, point to a contemporary practice of an ancient form of leadership development that mirrors the qualities and traits of higher levels of thinking. It shows how sacred leadership levels can be achieved through participation in cultural life, living in the Tjukurpa – the Law and spiritual business – and engaging in ceremonies, service to community, visioning and healing recovery processes. This study is important to show that Aboriginal culture has had a generational process of educating children and young adults with the vision of creating Elders as leaders who can serve their communities and it crosses clan groups because of the impacts of separation through colonisation. The research has a contribution to make to the maintenance of Aboriginal cultural knowledge specifically and to understanding the oral teachings and learnings of an ancient culture, as well as showing how this information can be applied to leadership development and theory in the present modern world.
Books on the topic "Indigenous community leaders"
1
Pastors, partners, and paternalists: African church leaders and western missionaries in the Anglican Church in Kenya, 1850-1900. Leiden: E.J. Brill, 1997.
Find full text
2
Haugen, Peter. Historia del mundo. Bogotá: Norma, 2002.
Find full text
3
Haugen, Peter. World History for Dummies. New York, USA: Hungry Minds, 2001.
Find full text
4
World History For Dummies. New York, USA: Wiley Publishing, 2001.
Find full text
5
Lineham, Peter J. Christian Minorities. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.11.
Full textAbstract:
The flourishing of Christian minorities was a consequence of the lessening of state control of religion, but the theological themes in these movements reflect the key debates of the century. Denominational tensions produced schisms, and the democratization of Bible use produced sharp differences over how to interpret it. Ancient heresies on Christology, and Trinitarianism, gained new support while views of the afterlife and of eschatology were a basis of sectarian division. New revelations were provided by some leaders, and more intimate community was a key theological and practical aspiration. As mainstream theologies accommodated with scientific medicine, traditional aspirations for healing were clothed with new theological values. Indigenous forms of Christianity shaped their own theological discourse.
6
Ngoei, Wen-Qing. Arc of Containment. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501716409.001.0001.
Full textAbstract:
This book recasts the history of American empire in Southeast and East Asia from the Pacific War through the end of U.S. intervention in Vietnam. It argues that anticommunist nationalism in Southeast Asia intersected with pre-existing local antipathy toward China and the Chinese diaspora to usher the region from European-dominated colonialism into U.S. hegemony. Between the late 1940s and 1960s, Britain and its indigenous collaborators in Malaya and Singapore overcame the mostly Chinese communist parties of both countries by crafting a pro-West nationalism that was anticommunist by virtue of its anti-Chinese bent. London’s neocolonial schemes in Malaya and Singapore prolonged its influence in the region. But as British power waned, Malaya and Singapore’s anticommunist leaders cast their lot with the United States, mirroring developments in the Philippines, Thailand and, in the late 1960s, Indonesia. In effect, these five anticommunist states established, with U.S. support, a geostrategic arc of containment that encircled China and its regional allies. Southeast Asia’s imperial transition from colonial order to U.S. empire, through the tumult of decolonization and the Cold War, was more characteristic of the region’s history after 1945 than Indochina’s embrace of communism.
7
Haugen, Peter. Historia Del Mundo Para Dummies. Grupo Editorial Norma, 2005.
Find full text
8
World History For Dummies. New York: John Wiley & Sons, Ltd., 2009.
Find full text
9
Haugen, Peter. World History for Dummies. Wiley & Sons, Incorporated, John, 2022.
Find full text
10
Haugen, Peter. World History for Dummies. Wiley & Sons, Incorporated, John, 2022.
Find full textBook chapters on the topic "Indigenous community leaders"
1
Alefaio-Tugia, Siautu. "Collaborators for Change: Community-Village Leaders." In Pacific-Indigenous Psychology, 123–46. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-14432-5_7.
Full text
2
Van Vlack, Kathleen. "Dancing with Lava: Indigenous Interactions with an Active Volcano in Arizona." In Palgrave Studies in Anthropology of Sustainability, 29–53. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78040-1_2.
Full textAbstract:
AbstractThe Little Springs Lava Flow is the remnant of an active volcano located in northern Arizona. Southern Paiutes and the scientific community dispute about the Paiute response to this eruption. Paiutes stipulate that this volcano is a ceremonial landscape where religious leaders physically interacted during eruption and subsequently built a series of trails for ceremony. This interpretation contrasts with that of the scientific community, who maintain that volcanoes are dangerous to humans, and therefore Paiutes would have left in fear during the eruption. This chapter explains this debate and how Paiutes are challenging the scientists in order to communicate their environmental heritage.
3
Hammed, T. B., and M. K. C. Sridhar. "Green Technology Approaches to Solid Waste Management in the Developing Economies." In African Handbook of Climate Change Adaptation, 1–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42091-8_174-1.
Full textAbstract:
AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.
4
Hammed, T. B., and M. K. C. Sridhar. "Green Technology Approaches to Solid Waste Management in the Developing Economies." In African Handbook of Climate Change Adaptation, 1293–312. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_174.
Full textAbstract:
AbstractThe severity of extreme weather and climate change impacts around the world has been a public health concern in the last few decades. Apart from greenhouse gas generation, poor waste management exacerbates consequences of global warming such as flooding, lower crop yields, and the epidemic of diseases which can escalate into disastrous situations. The general public in developing economies sees wastes as valueless materials and disposes them through open burning, stream dumping, or as conveniently as possible. Also, the cutting of trees for firewood leads to deforestation and desertification that increase people’s vulnerability to climate change impact. Against this backdrop, there is a need for a paradigm shift toward developing indigenous technologies that convert solid waste to cheap and clean energy. Various innovations use the “green technology approach” in putting trash back into the value chain. Furthermore, the green technology approach has a great potential to enhance adaptation and resilience among climate change-displaced populations where they can set up microenterprise on useful end products. In this chapter, unique features of these technologies at the Renewable Resources Centre of the University of Ibadan, practice-oriented researches, and a case study at Kube-Atenda community Ibadan, Nigeria, are presented. This chapter is therefore set out to showcase examples of waste management initiatives and strategies that have been successfully implemented elsewhere by the authors. It also focuses on how some countries in the continent, with developing economies, may foster their resilience and their capacity to adapt to climate change.
5
Hennessy, Kate, and Patrick J. Moore. "Language, Identity, and Community Control." In Information Technology and Indigenous People, 189–91. IGI Global, 2007. http://dx.doi.org/10.4018/978-1-59904-298-5.ch024.
Full textAbstract:
To all my children, we are losing our language. You are our future leaders; you must learn our language. It is the root and heart of our culture. I pass you our language. You must learn our language. — “A Message to our Children,” Tagish First Voices Web site. From the turn of the century into the early 1970s, the Choutla Anglican residential school at Carcross in the Yukon Territory was home to generations of Tagish and Tlingit children. Victims of an assimilationist educational ideology that separated them from their families for at least ten months of the year, many children were denied the teachings of their elders, the right to speak their native language and, as a result, many aspects of their identity as native people. The Tagish and Tlingit community at Carcross has since come to terms with the pain and loss associated with the Choutla school and has become empowered to move beyond the extreme paternalism of the residential school era to greater self-determination and a deep sense of cultural identity. It is symbolic that in the very place where the native languages were aggressively decimated by the residential school policies, members of the local community are taking control of information technology to ensure the revival of the Tagish language. Control over technology has in this case facilitated the assertion of authority over every way their language is represented and made it possible for their cultural values and practices to define the nature of such representations.
6
Minthorn, Robin, and Anthony Craig. "Embodying an Indigenous-Centered Approach to Mentorship in Doctoral Programs." In Best Practices and Programmatic Approaches for Mentoring Educational Leaders, 1–15. IGI Global, 2023. http://dx.doi.org/10.4018/978-1-6684-6049-8.ch001.
Full textAbstract:
In this chapter, the authors share a tribally centered and decolonial approach to mentoring in doctoral and graduate education. As two Indigenous directors of doctoral programs at the University of Washington, the authors recognize that their values and ways of approaching mentorship and leadership are rooted in their connections to their communities and how they situate the doctoral experiences of the students they work with. They share their own connections and how they hold space as Indigenous educational leaders of doctoral programs. They share how ancestral knowledge more commonly known as theoretical frameworks guide their own learning and approaches to mentorship. They also identify the genealogical connections (literature) that tie to Indigenous knowledge systems and how mentorship shows up with the Indigenous and Black community voices they center in their doctoral programs. They then bring in the teachings and approaches that they have embedded as praxis and relational learning in their graduate programs. Lastly, they share some calls to unsettling how they approach mentorship in higher education.
7
Navarro, Luis Hernández. "Bitter Guerrero." In Self-Defense in Mexico, 70–89. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469654539.003.0005.
Full textAbstract:
This chapter focuses on the rise of violence in Guerrero. Due to the increased precarity of their lives, indigenous, peasant communities have created community police. These groups feel the brunt of government repression and attacks from police. Indigenous and progressive leaders in the state have been consistently targeted, kidnapped, and murdered.
8
Jaskoski, Maiah. "The Articulation Challenge and Contested Community Representatives." In The Politics of Extraction, 160–202. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197568927.003.0006.
Full textAbstract:
Abstract Communities that were classified as impacted by extraction and included in the formal participatory process—“insiders”—confronted the articulation challenge, or the hurdle of expressing their positions on new development. That challenge was greater if there was contestation over the boundary that delineated insider community representatives relative to the larger community—that is, where there was disagreement about who spoke for a community. Cohesive communities interrupted or blocked the participatory process. In divided settings, such unified protest was not possible, and community strategies depended on how a participatory institution defined participation. For public hearings, participation meant the holding of a meeting for all local residents. This structure encouraged activist insiders to participate, to compete with project supporters. By contrast, participation in prior consultation consisted of indigenous leaders signing off on meetings, allowing the state to pursue a fraudulent consultation with community members who posed as leaders. Communities later disputed the legitimacy of the consultation.
9
Hughes, Jennifer, Tony Durkee, and Gergö Hadlaczky. "Suicide and attempted suicide among indigenous people." In Oxford Textbook of Suicidology and Suicide Prevention, edited by Danuta Wasserman and Camilla Wasserman, 241–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198834441.003.0029.
Full textAbstract:
There are hundreds of indigenous groups and peoples around the world. Examples are the Australian Aborigines, the North American Indians (Native Americans) of the United States (US) and Canada, and the Māori of New Zealand. Indigenous people often have elevated suicide rates compared with the general population in their countries, and divergent epidemiological characteristics. Social, economic, political, environmental, and historical factors influence Indigenous people’s mental health. In this chapter, the adoption of culture-specific prevention strategies as well as community-based interventions in countries where indigenous peoples live are proposed and discussed, including the importance of involving the tribal leaders in the communities, clergies, and schools, and to sustain the indigenous heritage of the region.
10
Auguiste, Irvince, and Corinne Lisette Hofman. "Indigenous Archaeology in Waitukubuli (Dominica)." In The Oxford Handbook of Global Indigenous Archaeologies. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197607695.013.11.
Full textAbstract:
Abstract Dominica is currently home to approximately 3,200 Carib or Kalinago. They named their island Oüaitoucoubouli/Waitukubuli (tall is her body). For more than two centuries, colonial forces attempted to gain control of the island, but the Kalinago met them with fierce resistance. The most devastating impact of the European invasion on Kalinago culture was on the Kalinago language. Until the 1920s, few Kalinago could speak or remember the language; the Kalinago language was rapidly replaced by French Kwéyol and, to a lesser extent, English. Today, most Kalinago are unable to speak their native language, but many Kalinago names and words remain in common use. At present, the Kalinago are strongly engaged in promoting their heritage in light of economic development to provide both direct and indirect economic gains to the residents of the community and to foster greater awareness and appreciation of the Kalinago culture. This chapter discusses the long-lasting relationship between the Kalinago communities and archaeologists with a view to contributing to these efforts. The co-creation between archaeologists and community members in all stages of research has stimulated interest in and a better understanding of the archaeological work done on the island. Moreover, it has brought together a number of Indigenous leaders and other public figures in archaeological forums for the first time.
Conference papers on the topic "Indigenous community leaders"
1
Manzar, Osama, and Saurabh Srivastava. "Developing Indigenous Women Leaders through Digital Mentorship: Experiences from the GOAL Program, India." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.4544.
Full textAbstract:
Critical social and organisational skills are increasingly becoming a desired quality in most of the service sector jobs in India. Personality development, self-improvement and public speaking are now marketed in urban India through several educational enterprises that charge an exorbitant amount of money from the customers. People from rural and marginalised backgrounds often lack the sophistication and confidence to compete with their privileged counterparts in urban India despite having technical and vocational skills. Digital Empowerment Foundation (DEF) initiated the program Going Online as Leaders (GOAL) —to connect urban volunteers with rural women online to provide them guidance and support in digital skills to bridge the information gap. Initially, the program connected four women from the rural indigenous community with 25 skilled urban women, the program is now expanded to— states. Data comparing the baseline and end-line survey of the program shows that the number of those who want to pursue higher education has doubled. Also, at 26 per cent, the largest number of mentees wanted to work towards establishing digital connectivity and engagement in their communities, a nine per cent increase from registration. Remarkably, there was a 44 per cent rise in mentees who want to do social work showing their aspiration to be the change-makers in their community. // The programme‘s provision of smartphones is a transformative experience for mentees. None of the mentees interviewed had owned a phone prior to GOAL, while their brothers and fathers did. Mentees described that interacting with mentors had enabled them to speak ‘my mind‘, ‘not be shy' and ‘dream big'. They started using WhatsApp, Facebook and YouTube to connect with the larger world. They browse the internet avidly for information, supplement studies, and learn crafts. They also download apps for English translations to karaoke singing. Music, films and serials are routinely sourced online. Mentors have taught them to use technology safely and responsibly. Mentors and trainers observe that the mentees’ ‘quality of conversations’ has improved sharply and that they have learnt to think about themselves’. The GOAL program was adopted by the Ministry of Tribal Affairs, Government of India and is now being replicated in several states. Using the GOAL program as an example, the presentation will demonstrate how digital technology, with planned programs can bridge the geographical inequalities in accessing education and acquiring skills.
2
Sitanggang, Hendra Dhermawan, and Ummi Kalsum. "The Pattern of Snack And Beverage Concumption for Suku Anak Dalam (Sad) Children in The Trans Social Area of Nyogan Village, Muaro Jambi, Jambi Province." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.02.21.
Full textAbstract:
Background: Consumption of street food in school has an impact on children’s health, especially their nutritional status. Children in the Anak Dalam Tribe (SAD) are mostly malnourished and short. The remote indigenous community (Suku Anak Dalam) in Nyogan Village has undergone a social transition for 15 years since being granted permanent settlement by the Government. Many changes have occurred as well as consumption patterns. This study aims to determine the pattern of consumption of street food and beverages in schools for SAD children in Nyogan Village. Subjects and Method: This was a qualitative study with a phenomenological design conducted in Nyogan Village, Muaro Jambi Regency. Several information was selected for this study included: children, parents, community leaders or traditional leaders, school principals, teachers, neighbourhood leader, village heads, village midwives and public health center officer. The inclusion criteria were consumption pattern of food and drink snacks for SAD children at school. The data were collected by in-depth interview and analyzed using Miles and Hubberman’s model. Results: Children with SAD who go to elementary school in trans social areas in Nyogan Village like food and drink snacks. The most commonly consumed snack foods are sausages, sticky and grilled meatballs, thousand fried rice, candy, rice cake. At the same time, the most widely consumed snack drinks are present ice, juice jacket, glass tea, okky jelly drink, and ice cream. The reason is that only these types of food and beverages are available and cheap. SAD children in Nyogan Village rarely eat local snacks, such as fried sweet potatoes, that used to be consumed. There are concerns regarding the safety of snack foods and drinks suspected of having “chemical content” that is harmful to children health in these snacks. The cleanliness of the place of snacks and personal hygiene of food handlers are factors related to food and beverage snacks’ health. The Health Officer or public health center never conducts counseling on snack foods’ safety and is not regularly supervised. Conclusion: The consumption pattern of food and drink snacks for children with SAD in trans-social areas has changed. They consume snacks that are sold around the school. However, these foods and drinks are not guaranteed safety. Education and supervision are needed for food vendors or handlers in schools so that SAD children improve their health. Keywords: Consumption patterns, school snacks, children’s health, Suku Anak Dalam, qualitative Correspondence: Hendra Dhermawan Sitanggang. Program Studi Ilmu Kesehatan Masyarakat, Universitas Jambi. Jalan Tri Brata, Km 11 Kampus Unja Pondok Meja Mestong, Kab. Muaro Jambi. Email: hendrasitanggang@unja.ac.id. Mobile: 081361918000. DOI: https://doi.org/10.26911/the7thicph.02.21
3
Oruwari, Humphrey Otombosoba. "Corporate Social responsibility: A Paneacea for sustainable Development in Niger Delta Region of Nigeria." In SPE Nigeria Annual International Conference and Exhibition. SPE, 2022. http://dx.doi.org/10.2118/211934-ms.
Full textAbstract:
Abstract The objective of this study is to investigate the extent to which corporate social responsibility programme of oil and gas companies contribute to the social economic development in Niger Delta region that host oil and gas operations. Several stakeholders, namely Government leaders, community leaders and other members of oil and gas operating communities in Niger Delta are clamouring for a bigger share of revenue deriving from oil and gas operations in their areas in an effort to achieve a level of socio-economic development that is commensurate with the level of petroleum extraction in their areas of operations to reduce resource curse or the paradox of poverty that host oil and gas companies. Meanwhile, the oil companies believe that through their Corporate Social Responsibility programmes CSR, they are significantly contributing to sustainable socio-economic development of the rural communities that host their oil and gas operations. This scenario presents a gap and a conflict which necessitated an investigation into the study. The methodological framework employed in the study is that of literature review and multiple case study of some corporate social responsibility programe of some oil and gas companies. The study finding indicates that there are CSR programme like road construction, borehole water infrastructure, building of school and health facilities and award of scholarships. This entrench the believe in the oil and gas companies that their corporate social investment programme is more than adequate, however, the indigenous people in the host communities feel that these social investments are inadequate. To solve this problem, foster unity and harmony between key stakeholders in the oil and gas communities, the study concluded that a minimum corporate social investment threshold based on percentage of revenue be set and applied uniformly across the petroleum industry in Nigeria. In addition, each oil and gas company should make an annual CSR report to show the attainment of minimum annual corporate social investment. This will remove opacity and enhance transparency, uniformity and predictability in the CSR programme of oil and gas companies in Niger Delta, with the level of socio-economic development reflecting the level of oil and gas endowment and extraction in the petroleum bearing communities.
4
Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.
Full textAbstract:
Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
Reports on the topic "Indigenous community leaders"
1
Blackman, Allen, Sahan Dissanayake, Adan Martinez Cruz, Leonardo Corral, and Maja Schling. Benefits of Titling Indigenous Communities in the Peruvian Amazon: A Stated Preference Approach. Inter-American Development Bank, December 2022. http://dx.doi.org/10.18235/0004678.
Full textAbstract:
We conduct a discrete choice experiment with leaders of a random sample of 164 Peruvian indigenous communities (ICs) - to our knowledge, the first use of rigorous stated preference methods to analyze land titling. We find that: (i) on average, IC leaders are willing to pay US$35,000-45,000 for a title, roughly twice the per community administrative cost of titling; (ii) WTP is positively correlated with the value of IC land and the risk of land grabbing; and (iii) leaders prefer titling processes that involve indigenous representatives and titles that encompass land with cultural value.
2
Araujo, Susana, Araujo, Susana, Mariah Cannon, Megan Schmidt-Sane, Alex Shankland, Mieke Snijder, and Yi-Chin Wu. Key Considerations: Indigenous Peoples in COVID-19 Response and Recovery. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/sshap.2021.024.
Full textAbstract:
Indigenous peoples have experienced heightened vulnerability during the COVID-19 pandemic and face disproportionately high COVID-19 mortality. To better address these vulnerabilities, it is critical to adapt COVID-19 programmes to the particular needs of indigenous peoples, as articulated by indigenous voices. It is also vital to link up with responses already ongoing and led by indigenous peoples to mitigate this crisis. This SSHAP brief discusses key considerations for COVID-19 response and recovery, with a particular focus on the Amazon region of South America. The considerations in this brief are drawn from a review of evidence and insights provided by indigenous leaders and researchers from several different continents. The considerations are rooted in key principles for indigenous community engagement, as articulated by indigenous peoples and organisations. This brief may be of interest to health and development policymakers and practitioners working in indigenous communities and territories and can be read in conjunction with the SSHAP background report on ‘Indigenous Peoples and COVID-19.’
3
Estimated area of land and territories of Indigenous Peoples, local communities and Afro-descendants where their rights are not recognized. Rights and Resources Initiative, September 2020. http://dx.doi.org/10.53892/uzez6605.
Full textAbstract:
In 2015, RRI undertook the first global analysis to quantify the amount of land legally recognized by national governments as owned by or designated for Indigenous Peoples and local communities. The study, covering 64 countries comprising 82 percent of global land area, showed that communities legally owned 10 percent of this area and held designated rights to another 8 percent. Yet, some studies suggest that the total area under community management is much greater. Indeed, the leaders of Indigenous, community, and Afro-descendant organizations and expert opinion have long held that communities exercise customary rights on well over 50 percent of the global land mass outside of Antarctica. This report aims to address this gap by offering a first comprehensive effort to develop a global baseline of the total land area with unrecognized rights of Indigenous Peoples, local communities and Afro-descendants. This analysis draws on previous work, emerging evidence, and expert opinion to begin the process of quantifying the full extent of land to which Indigenous Peoples, local communities, and Afro-Descendants have customarily held rights that have yet to be legally acknowledged by states.