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Journal articles on the topic 'Indigenous community leaders'
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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.
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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.
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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.
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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.
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<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>
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Stanton, Christine Rogers, Brad Hall, and Lucia Ricciardelli. "Cross-Cultural Digital Storywork: A Framework for Engagement with/in Indigenous Communities." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 2, no. 1 (July 29, 2017): 247–66. http://dx.doi.org/10.15402/esj.v2i1.209.
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While Indigenous peoples have long urged attention to Six Rs (respect, relevance, reciprocity, responsibility, relationality, and representation) that are important to community-engaged work, application of these principles has been sporadic within the filmmaking industry. Many Indigenous communities do not have the technical expertise and/or resources needed to support professional quality audiovisual production. As a result, they rely on predominantly White filmmakers from beyond the community. Unfortunately, mainstream filmmaking practices have historically demonstrated a disregard for Indigenous ways of knowing, and a scarcity of meaningful relationships between filmmakers and community members has further contributed to a legacy of insensitive filmmaking within Indigenous contexts. In addition, internet-based distribution of cultural content raises questions about post-production sovereignty. In this project, Tribal College (TC) students and faculty partnered with students and faculty from a Predominantly White Institution (PWI) to develop culturally sustaining and revitalizing documentaries using storywork, digital storytelling, ethnocinema, and community-centered participatory research. Throughout the Digital Histories Project, TC participants gained technical expertise, PWI participants learned about culturally sustaining/revitalizing filmmaking, and faculty leaders identified ways to support use of the Six Rs within social science, history, and teacher education. Results offer methodological and pedagogical insights for scholars, educators, tribal leaders, and filmmakers.
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WONDIMU, Tagel. "ETHIOPIA: TOMO – INDIGENOUS CONFLICT RESOLUTION MECHANISM OF THE BENC COMMUNITY." Conflict Studies Quarterly 36 (July 5, 2021): 83–94. http://dx.doi.org/10.24193/csq.36.6.
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Tomo indigenous conflict resolution approach is practiced by the Benč ethnic group and their neighboring communities within the southwestern fringe of Ethiopia. As an indigenous apparatus, the Tomo approach exhibits spirituality through blessing and cursing which are directed against the accused based on complying or contravening the very indigenous dispute management rules and regulations. The objective of this study was exploring the custom through which the studied community deals with conflict by using the indigenous Tomo approach. In pursuit of this objective, the researcher utilized a qualitative approach, particularly phenomenology. In terms of data collection tools, the researcher used key-informant interview with selected Benč ritual leaders, non-participant observation on Tomo adjudication sessions and critical document analysis. Built up on such data sources, the findings of the study discovered five inferences. First, regardless of the fact that Tomo is an indigenous approach owed by Benč communities, none of the Benč neighboring communities make use ofit. Secondly, the majority of cases seen by Tomo institution are issues that deify credible eyewitness and are cumbersome for verification and/or falsification within the mainstream court system. Thirdly, unlike the habitual Tomo practice within the Benč community, contemporary Tomo exhibits two conflicting formality and informality characteristics. Due to its semi-formal nature, contemporary Tomo ritual leaders notify charges against the presumed wrongdoer by sending an invitation letter for the accused to attend the charges against him/her, comparable with formal courts. Contrary to this formality, contemporary Tomo is also characterized by informality due to the fact that verdicts given against the perpetrator are passed through ritual cursing just like the habitual Tomo. Furthermore, identical with the habitual Tomo practice, cursing within contemporary Tomo goes the presumed wrongdoer including his/her family up to some future generations along with those who feast and bury the presumed wrongdoer. Overall, contemporary Tomo has terrifying delinquency deterring outcome along with the accustomed indigenous conflict resolution mechanism features. Keywords: conflict, conflict resolution, indigenous conflict resolution, Tomo.
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Adiasih, Ning. "The Position of Adopted Children (Mangain) in Obtaining the Status of the Heirther According to the Batak Toba Traditional Instruction Law." Eduvest - Journal of Universal Studies 2, no. 9 (September 13, 2022): 1687–700. http://dx.doi.org/10.36418/eduvest.v2i9.575.
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The adoption of adopted children in the Toba Batak community is carried out in an open and cash way. The main reason in the Toba Batak community is the absence of descendants. The indigenous Batak Toba community itself adheres to a patrilineal system that is based on male/father lineage. The requirements for adopting children by the Toba Batak indigenous people are carried out according to the customs of the indigenous people, by carrying out a traditional ceremony "dirajahon" in front of dalihan na tolu, traditional leaders / leaders, and local indigenous people by giving ulos parompa (carpet) and dekke sitio. tio (carp) as evidence of an inauguration in the process of the traditional ceremony. The position of an adopted child is basically legal to become an heir and his rights are equal to the position of a biological child, because according to the customary inheritance law of the Toba Batak with evidence of the existence of the traditional ceremony, an adopted child is legally the heir of his adoptive parents himself, without the need for tools. evidence as well as a deed. Adopted children have the right to joint property and inheritance from their adoptive parents
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Heilman, Jaymie Patricia. "Under Civilian Colonels: Indigenous Political Mobilization in 1920s Ayacucho, Peru." Americas 66, no. 04 (April 2010): 501–26. http://dx.doi.org/10.1017/s0003161500004776.
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With his television blaring in the corner, Don Isidro Durán spoke of the men whom his neighbors had once chosen as leaders, men those neighbors labeled “colonels.” As Don Isidro described the indigenous political mobilization that rocked his rural Ayacucho community back in 1923, he explained that these colonels led their supporters in military exercises and proclaimed that President Augusto B. Leguía was “bad for the Pueblo.” Although the elderly Durán spoke with the authority of an eyewitness and the eloquence of a local intellectual, the indigenous leaders he described are essentially absent from the extensive literature on indigenous politics during Peru's 1920s. That absence is surprising, for reports of various popularly appointed colonels fill Ayacucho's archival records during Leguia's oncenio (his 1919-1930 presidency). These Ayacuchano civilian colonels were typically literate, indigenous men witxiout formal standing in the Peruvian armed forces. During the first years of the 1920s, Ayacucho peasants embraced rliese indigenous men as leaders because of their profound anger at official government authorities and their agents.
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Heilman, Jaymie Patricia. "Under Civilian Colonels:Indigenous Political Mobilization in 1920s Ayacucho, Peru." Americas 66, no. 4 (April 2010): 501–26. http://dx.doi.org/10.1353/tam.0.0263.
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With his television blaring in the corner, Don Isidro Durán spoke of the men whom his neighbors had once chosen as leaders, men those neighbors labeled “colonels.” As Don Isidro described the indigenous political mobilization that rocked his rural Ayacucho community back in 1923, he explained that these colonels led their supporters in military exercises and proclaimed that President Augusto B. Leguía was “bad for the Pueblo.” Although the elderly Durán spoke with the authority of an eyewitness and the eloquence of a local intellectual, the indigenous leaders he described are essentially absent from the extensive literature on indigenous politics during Peru's 1920s. That absence is surprising, for reports of various popularly appointed colonels fill Ayacucho's archival records during Leguia'soncenio(his 1919-1930 presidency). These Ayacuchano civilian colonels were typically literate, indigenous men witxiout formal standing in the Peruvian armed forces. During the first years of the 1920s, Ayacucho peasants embraced rliese indigenous men as leaders because of their profound anger at official government authorities and their agents.
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Marker, Michael. "Geographies of Indigenous Leaders: Landscapes and Mindscapes in the Pacific Northwest." Harvard Educational Review 85, no. 2 (June 1, 2015): 229–53. http://dx.doi.org/10.17763/0017-8055.85.2.229.
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This essay features three stories of “place-based” leadership in two Indigenous communities in the Pacific Northwest. Author Michael Marker weaves together stories from Nisga'a Elders in the Nass Valley of British Columbia, Coast Salish Elders in Washington State, and his own experiences as a researcher, teacher educator, and community participant to connect the personal, the political, and the historical themes of Indigenous education. Marker identifies two salient concepts through the developing narrative: first, leaders from an Indigenous consciousness must invigorate traditional spiritual foundations, and, second, they must mobilize knowledge of the land and people—corroded by colonization—toward cultural renewal. Bringing to light the conflicts between local community yearnings and Western institutional goals when engaging in cross-cultural collaborations, this essay puts forth a decolonized approach to educational leadership, one that requires cultural renewal and respect for how a people experience landscape, history, and identity. Erratum Publisher's Note: Due to an editing error, the original published version of “Geographies of Indigenous Leaders: Landscapes and Mindscapes in the Pacific Northwest” by Michael Marker misstated the present status of the Lummi Day School. The earlier version stated on page 230 that “This school is currently a U.S. government institution that serves students from kindergarten through eighth grade.” The sentence has been corrected to read: “This school was a U.S. government institution that served students from kindergarten through eighth grade.” Updated: 2015-09-30
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Washington, Shaneé Adrienne. "An Indigenous Community’s Fight for Cultural Continuity and Educational Equity With/In and Against a New England School District." Teachers College Record: The Voice of Scholarship in Education 123, no. 12 (December 2021): 3–37. http://dx.doi.org/10.1177/01614681211070863.
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Background/Context: Indigenous communities of the “Americas” have a long history of exercising sovereignty over and self-determination in the education of their children that predates colonial invasion. This was disrupted by the advent of colonial education and its assimilationist aims, and Indigenous communities have been in an ongoing battle to reclaim and recenter Indigenous knowledge, culture, and values in teaching and learning. This research describes one community’s fight for cultural revitalization and educational equity in the schools their children attend. Focus of Study/Research Questions: This study explored Indigenous parents’ and community leaders’ engagement within, against, and beyond the public schools their children attend, centering their perspectives, priorities, and practices. It explored the questions: What are Indigenous parents’ and community leaders’ engagement practices? Are their engagement practices culturally sustaining/revitalizing? How so, and/or why not? Setting: The research site was a small New England school district and town that is home to a Wampanoag tribe that has inhabited the area for 12,000 years and whose children represent the largest group of students of color in the local public schools. Research Design: This qualitative, exploratory case study foregrounded, privileged, and normalized Indigenous ways of knowing, being, and doing in research using Indigenous protocols, such as relationality and relational accountability, and Indigenous methodologies that included semi-structured conversations and talking circles. Findings/Results: Together, Native parents, through their focus on inequitable and exclusionary practices, and Native community leaders, through their mission to expand language and culture-centric curricula and programming, are challenging and fighting to change the overall objectives of colonial education in the schools their children attend. Separately, Native parents are experiencing more resistance from educators for their failure to comply with racialized and classist rules and expectations of engagement. Moreover, the advocacy efforts of Native leaders may be hampered by a lack of parent and student voice and contributions. Conclusions/Recommendations: We learned from the participants in this study that merging efforts and collectively holding schools accountable may be an essential move in creating and sustaining an education system that meets all their wishes and needs. This includes viewing parents and students as valuable knowledge holders who should be consulted and listened to in matters that concern and impact them. In addition, local school districts must do more than just respond affirmatively to and support community members’ initiative(s); they must also be the initiators and funders of changes that dismantle policies, practices, curricula, programming, and instruction that uphold a colonized school system.
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Maracle, Sylvia, Aleksandra Bergier, Kim Anderson, and Ryan Neepin. "“The work of a leader is to carry the bones of the people”: exploring female-led articulation of Indigenous knowledge in an urban setting." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (September 21, 2020): 281–89. http://dx.doi.org/10.1177/1177180120954441.
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Although the activism and historic contributions of Indigenous female leaders to urban Indigenous community development across Turtle Island are recognized, there remains a dearth in the literature regarding the specific mechanisms that enabled Indigenous women to successfully articulate cultural knowledge and inform their management styles by traditional ways. The article explores some of the contributions of female leadership to the governance and program design of a large, culture-based urban Indigenous non-governmental organization in Canada—the Ontario Federation of Indigenous Friendship Centres (OFIFC). We examine how the OFIFC’s Executive Director Sylvia Maracle (Skonaganleh:ra) has applied leadership principles grounded in Indigenous knowledge of her paternal grandmother and a Mohawk matriarch—Mary Ellen Maracle—to address specific challenges in urban Indigenous governance. We argue that the female-led articulation of Indigenous knowledge in organizational operations contributed to creating a community of service that respects distinct expressions of cultural and gender identity.
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Hunter, Erin, and Jo-Ane Reid. "Indigenous Community Partnerships Across Country Questioning What Counts." Australian and International Journal of Rural Education 30, no. 2 (July 17, 2020): 16–28. http://dx.doi.org/10.47381/aijre.v30i2.262.
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A doctoral study of a program designed to provide access to secondary education for children from a remote Indigenous community was completed in 2014 (Hunter, 2015). This paper reflects on the ongoing commitment of members of this community to a partnership that uses interstate boarding schools as a means of educating their children. It reviews the original longitudinal study that sought the viewpoints of the students, families, community leaders, teachers and schools involved, and uses the resources of spatial theory and place‑consciousness to argue the inadequacy of standardised understandings of success that are limited to measurable outcomes within short term policy cycles. Such views of success do not account for the effects of locational difference and disadvantage related to the intersection of health, education, and economic disadvantage that underpins ongoing national efforts to 'close the gap' between schooling outcomes for Indigenous and non-Indigenous Australians. While the experience of boarding schooling raises unique challenges for Indigenous students, as well as for the schools, teachers and non-Indigenous students who are also part of such programs, there is clear evidence that this form of education also presents valuable opportunities 'both ways', and that such partnerships may assist in efforts to decolonialise curriculum and schooling.
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O’Keefe, Victoria M., Jillian Fish, Tara L. Maudrie, Amanda M. Hunter, Hariata G. Tai Rakena, Jessica Saniġaq Ullrich, Carrie Clifford, et al. "Centering Indigenous Knowledges and Worldviews: Applying the Indigenist Ecological Systems Model to Youth Mental Health and Wellness Research and Programs." International Journal of Environmental Research and Public Health 19, no. 10 (May 21, 2022): 6271. http://dx.doi.org/10.3390/ijerph19106271.
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Globally, Indigenous communities, leaders, mental health providers, and scholars have called for strengths-based approaches to mental health that align with Indigenous and holistic concepts of health and wellness. We applied the Indigenist Ecological Systems Model to strengths-based case examples of Indigenous youth mental health and wellness work occurring in CANZUS (Canada, Australia, New Zealand, and United States). The case examples include research, community-led programs, and national advocacy. Indigenous youth development and well-being occur through strengths-based relationships across interconnected environmental levels. This approach promotes Indigenous youth and communities considering complete ecologies of Indigenous youth to foster their whole health, including mental health. Future research and programming will benefit from understanding and identifying common, strengths-based solutions beyond narrow intervention targets. This approach not only promotes Indigenous youth health and mental health, but ripples out across the entire ecosystem to promote community well-being.
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Norman, Alison. "“True to my own noble race”." Ontario History 107, no. 1 (July 25, 2018): 5–34. http://dx.doi.org/10.7202/1050677ar.
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While classrooms for Indigenous children across Canada were often taught by non-Indigenous men and women, at the Six Nations of Grand River, numerous Haudenosaunee women worked as teachers in the day schools and the residential school on the reserve. While very different from each other, Emily General, Julia Jamieson and Susan Hardie shared a passion for educating the young of their community, especially about Haudenosaunee culture and history, along with the provincial curriculum. They were community leaders, role models and activists with diverse goals, but they all served their community through teaching, and had a positive impact on the children they taught.
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Yumagulova, Lilia, Darlene Yellow Old Woman-Munro, Casey Gabriel, Mia Francis, Sandy Henry, Astokomii Smith, and Julia Ostertag. "Preparing Our Home by reclaiming resilience." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 1 (July 9, 2020): 138–55. http://dx.doi.org/10.7577/njcie.3626.
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Indigenous communities in Canada are faced with a disproportionate risk of disasters and climate change (CIER, 2008). Indigenous communities in Canada are also at the forefront of climate change adaptation and resilience solutions. One program in Canada that aids in decolonizing curriculum for reclaiming resilience in Indigenous communities is Preparing Our Home (POH). Drawing on three POH case studies, this article seeks to answer the following question: How can community-led decolonial educational processes help reclaim Indigenous youth and community resilience? The three communities that held POH workshops, which this article draws upon, include: The Líľwat Nation, where Canada’s first youth-led community-based POH Home curriculum was developed at the Xet̓ólacw Community School; The Siksika Nation, where the workshop engaged youth with experienced instructors and Elders to enhance culturally informed community preparedness through actionable outcomes by developing a curriculum that focused on hazard identification, First Aid, and traditional food preservation; and Akwesasne Mohawk Nation, where political leaders, community members, and community emergency personnel gathered together to discuss emergency preparedness, hazard awareness and ways to rediscover resilience. The participants shared their lived experiences, stories, and knowledge to explore community strengths and weaknesses and community reaction and resilience. The article concludes with a discussion section, key lessons learned in these communities, and recommendations for developing Indigenous community-led curricula. These recommendations include the importance of Indigenous Knowledge, intergenerational learning, land-based learning, participatory methodologies, and the role of traditional language for community resilience. We contribute to the Indigenous education literature by providing specific examples of community-owned curricula that move beyond decolonial education to Indigenous knowledges and experiences sharing, owned by the people and led by the community.
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Wahyudin, Wahyudin, Dedi Wahyudi, and Khotijah Khotijah. "MANAGING LOCAL INDEPENDENCE: THE ROLE OF TRADITIONAL LEADERS IN BUILDING THE CHARACTER OF ULUN LAMPUNG." AKADEMIKA: Jurnal Pemikiran Islam 25, no. 2 (October 1, 2020): 235. http://dx.doi.org/10.32332/akademika.v25i2.1644.
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Abstract
This paper unpacks the management of local independence owned by the indigenous people of Lampung. The local independence of the indigenous people of Lampung in the form of Piil Pesenggiri philosophy of life needs to be managed as an asset or capital in shaping the character of the community. Piil Pesenggiri which includes four pillars, namely juluk adok, nemui nyimah, nengah nyappur and sakai sambayan contains noble values is important to be passed on and transformed to society. The focus of this study is on the role of traditional leaders (penyimbang) in building the character of ulun (people) Lampung based on the management of local independence. The data used this paper were obtained through observation, interviews and text analysis. Traditional leaders (penyimbang) manage their local independence through several sectors such as education, customary institutions, government institutions, community organizations, and religious institutions. Meanwhile, the role of traditional leaders (penyimbang) includes reconciling disputes, transforming and instilling the noble values of Piil Pesenggiri, encouraging local languages to be local content in education, and taking part in physical and non-physical development to advance the Lampung region.
Keywords: traditional leaders, ulun Lampung, piil pesenggiri local independence
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Mboh, Lovelyne, and Gabriel Ekobi. "The Role of Women in Indigenous Conflict Management in the Mokgalwaneng Village in the Moses Kotane Local Municipality, South Africa." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 11, no. 2 (June 1, 2022): 47–77. http://dx.doi.org/10.31920/2634-3622/2022/v11n2a3.
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Abstract Women have been occupied with managing conflicts in African indigenous communities. However, their contribution in conflict resolution has not been documented in South Africa. The aim of this qualitative study was to explore the role of women in managing indigenous conflicts in the Mokgalwaneng community. The data were collected from 14 participants from the Mokgalwaneng community by means of semi-structured and unstructured interview guides and thematically analysed. Three main themes were identified: the types of indigenous conflict, causes of indigenous conflict and the role of women in indigenous conflict management in the Mokgalwaneng community. Findings revealed that there are several types of indigenous conflict in the area. Land, domestic, theft and adultery, fornication and rape were raised as the causes of conflict. Women used indigenous conflict management techniques such as accommodating, collaborating and compromising to manage indigenous conflicts in the area. Also, women in the Mokgalwaneng village assisted indigenous institutions of elders and traditional leaders in resolving conflicts. Although women played a role in the indigenous conflict management, they were being marginalised in relation to indigenous conflict management. This study recommended that gender inclusive conflict management policy should be introduced as this might help promote gender equality and alleviate gender bias.
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Rahawarin, Yohanes Yoseph, Adolof Wam, Kristian Imburi, Reinardus Liborius Cabuy, and Alexander Rumatora. "KONSEP DAN PERSEPSI MASYARAKAT ETNIS MEYAH TENTANG HUTAN ADAT DI KAMPUNG MEREJEMEG, KABUPATEN MANOKWARI." Jurnal Belantara 4, no. 2 (August 3, 2021): 207–22. http://dx.doi.org/10.29303/jbl.v4i2.846.
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The study was aimed to obtain the concept of indigenous forest according to the Meyah ethnic community, the Meyah ethnic community's perception of indigenous forest, and the factors that influence the use of the indigenous forest by the Meyah ethnic community. Descriptive methods with observation and interview techniques are used in this study. Respondents were selected by purposive sampling, as many as 30 families. The results show that the concept of indigenous forest according to the Meyah ethnic community is a forest area given by God the Creator of the Universe as human property rights to live for generations, reproduce and adapt to their environment, and utilize the resources in the forest. Ownership of indigenous forests is controlled by individuals or clan groups for generations in certain areas marked by natural boundaries. The first activity in utilizing the forest as a source of life was by clearing land for houses and gardening as well as collecting forest products, which were used as the basis for determining the boundaries of land and forest rights. The Meyah ethnic community has a strong perception of indigenous forests, both perceptions of indigenous forest ownership, indigenous forest sustainability, and indigenous forest use. The factors that influence the Meyah ethnic community in the use of indigenous forests consist of a) determining factors, namely: customs and way of life about the forest; b) supporting factors, namely: livelihood and length of stay, and c) driving factors, namely: the role of traditional and religious leaders.
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Dasrol, Dasrol, and Riska Fitriani. "Model Mediasi Adat dalam Penyelesaian Perkara Pelanggaran Hukum di Kabupaten Pelalawan." Jurnal Ilmiah Penegakan Hukum 9, no. 1 (June 30, 2022): 98–111. http://dx.doi.org/10.31289/jiph.v9i1.6697.
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This article aims to discuss the condition of one area in Riau Province that is still implementing legal cases' settlement using customary law with the mediation method, namely Pelalawan Regency. The problem of this research is finding out how ninik mamak and traditional leaders are mediators in resolving legal cases in each sub-district or village in Pelalawan Regency. In order to approach this problem solving, a sociological legal research theory reference is used and then analyzed qualitatively. In collecting data, apart from interviews and literature studies, it is also obtained by involving local indigenous community leaders. This study indicates that ninik mamak or traditional leaders as representatives of indigenous peoples have an important role, namely as mediators and are obliged to resolve legal cases that occur in the community, especially in Pelalawan Regency. Therefore, it is hoped that this article can provide a new perspective for law enforcement officers in overcoming the many cases that cannot be resolved by the judicial subsystem and the overcapacity of correctional institutions throughout Indonesia
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Dedy Suryana, Kadek. "Peran Penting Tokoh Masyarakat Dalam Pemberantasan Korupsi." Jurnal Ilmiah Raad Kertha 2, no. 2 (July 8, 2020): 48–57. http://dx.doi.org/10.47532/jirk.v2i2.161.
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The rise of corruption cases revealed lately shows that corruption crime in Indonesia is verymuch a scourge and the heavy duty of the government to eradicate it one by one. Initially corruptionwas still carried out in the form of petty bribes, but now corruption is carried out in the category ofbillions from all aspects, even the last case was revealed to the detention center. It is a tragicphenomenon because our nation is known to have a high cultural morality and a very religiouscommunity. Efforts to eradicate corruption cannot be cut off by what is seen. But must be with broadand deep social movements, leading to social and cultural change. The social movement to eradicatecorruption is a revival of society to jointly correct conditions and bring a better life. The ultimate goalis not only to change the attitudes and behavior of individuals within the community itself, but also tobring about a new social order that is free of corruption. The problem in this journal is how the role ofcommunity leaders becomes very important in the process of eradicating corruption in Indonesia. thecommunity and the encouragement of the community to be aware of corruption must be truly enhanced,including cooperation from the KPK by always providing counseling with community leaders, becausebecause these community leaders are the important spearhead for moving a corruption-awarecommunity system. As a suggestion, the KPK cooperates with community and adat leaders in theformation of rules in the community, for example awig-awig in the Balinese indigenous community.With the awig-awig regulating corruption, it will act as a foundation in the enforcement of anticorruptionitself, which was started at the level of indigenous groups.
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Kerong, Fabiola T. A. "RELASI STRUKTUR MASYARAKAT DAN TATA ZONASI PERMUKIMAN ADAT DI DESA NGGELA, ENDE-FLORES." ATRIUM Jurnal Arsitektur 1, no. 1 (June 6, 2020): 75–92. http://dx.doi.org/10.21460/atrium.v1i1.40.
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Title: Community Structure and Zone System Relationship of Nggela Traditional Settlement at Ende, Flores
Nggela traditonal housing in one of the indigenous settlements that still persist authenticity in Ende-Flores. The traditional leaders who are members of a community structure still exist there and this indigenous settlements are divided into some districts. This study attempts to grasp the relationship between the community structure and zoning, furthermore are there other factors that influencing those relationship. This study applied qualitative methods with naturalistic approach. This study found that the community structure influence zoning system, together wioth other factors, like cosmology, history, protection, activities and sacred territory elements.
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Witham, Stephanie, Tracey Carr, Andreea Badea, Meaghan Ryan, Lorena Stringer, Leonzo Barreno, and Gary Groot. "Sâkipakâwin: Assessing Indigenous Cancer Supports in Saskatchewan Using a Strength-Based Approach." Current Oncology 29, no. 1 (December 28, 2021): 132–43. http://dx.doi.org/10.3390/curroncol29010012.
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Given that the health care system for Indigenous people tends to be complex, fragmented, and multi-jurisdictional, their cancer experiences may be especially difficult. This needs assessment study examined system-level barriers and community strengths regarding cancer care experiences of Indigenous people in Saskatchewan. Guided by an advisory committee including Indigenous patient and family partners, we conducted key informant interviews with senior Saskatchewan health care administrators and Indigenous leaders to identify supports and barriers. A sharing circle with patients, survivors, and family members was used to gather cancer journey experiences from Indigenous communities from northern Saskatchewan. Analyses were presented to the committee for recommendations. Key informants identified cancer support barriers including access to care, coordination of care, a lack of culturally relevant health care provision, and education. Sharing circle participants discussed strengths and protective factors such as kinship, connection to culture, and spirituality. Indigenous patient navigation, inter-organization collaboration, and community relationship building were recommended to ameliorate barriers and bolster strengths. Recognizing barriers to access, coordination, culturally relevant health care provision, and education can further champion community strengths and protective factors and frame effective cancer care strategies and equitable cancer care for Indigenous people in Saskatchewan.
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Lafontaine, Alika T., and Christopher J. Lafontaine. "A retrospective on reconciliation by design." Healthcare Management Forum 32, no. 1 (September 27, 2018): 15–19. http://dx.doi.org/10.1177/0840470418794702.
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It is well-established that Indigenous Peoples continue to experience a lower level of health than non-Indigenous Peoples in Canada. For many health leaders, finding practical strategies to close the gap in health disparities remains elusive. In this retrospective study, we will illustrate our own experience of transformational change using design and systems thinking tools toward a primary outcome of multi-stakeholder alignment. Using this approach enabled three Indigenous Provincial/Territorial Organizations (IPTOs) representing more than 150 First Nations communities from Saskatchewan, Manitoba, and Ontario to establish the largest community-led, collaborative approach to health transformation in Canada at the time. These IPTOs have gone on to pursue some of the most ambitious health transformation initiatives in Canada and in September 2018, were granted $68 million in funding support by the Government of Canada. If health leaders are looking at an alternative approach to closing the gap in Indigenous health, alignment thinking has shown promising results.
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Villaluz, RSCJ, Geraldine D. "People Empowerment: An Approach towards Indigenous Early Childhood Curriculum." ASEAN Journal of Community Engagement 1, no. 1 (June 22, 2017): 96. http://dx.doi.org/10.7454/vol1iss1pp96-107.
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This paper is aimed at presenting an implemented community engagement of the University of San Carlos School of Education with the communities of Agusan del Sur, Philipines, in close partnership with the Justice Peace and Integrity of Creation-IDC, (JPIC-IDC) Incorporated of Agusan del Sur as a response to a felt need in the early childhood education program of the province. In 2004, JPIC pooled together concerted resources from provincial and local government units, non-government organization and academe to create and develop a cul-ture-based curriculum guide for early childhood education that is appropriate and responsive to the needs of indigenous groups in Agusan del Sur, Southern Philippines. To address these needs, an ethnographic commu-nity engagement framework was utilized and initiated by JPIC-IDC team and the University Of San Carlos School Of Education. The community engagement framework facilitated the partnership of Agusan del Sur government leaders, a non-government organization in Germany, community cultural masters, Day Care Teachers and the University of San Carlos School of Education to create a developmentally appropriate and culture-based cur-riculum for Day Care with a supporting handbook for mother-teachers in early childhood education. As a result of this framework, children drop-out decreased from 80% to 10% while parent-community involvement in-creased from 30% to 90% in 2009 (JPIC-IDC, 2007). Ongoing teacher trainings and community orientations on the culture-based curriculum have been extended to 42 additional communities in 2012-2018 from 35 com-munities in 2007 upon request from the provincial governor. Two editions of a culture-based handbook have been published and a third edition is currently prepared for District 2 communities with guided participation by Day Care teachers as co-authors. This community engagement framework, initiated by the Justice Peace and Integrity of Creation of Agusan del Sur Philippines involving all stakeholders from the provincial leaders to the recipients of early childhood education, serves as a model to community extension service programs (CES) of schools and universities as well as to curriculum practitioners and administrators. Three principles involved in this particular community engagement concretely demonstrate that program sustainability is a product of partnership, sensitivity to culture and context and relevance to community’s need.
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Villaluz, RSCJ, Geraldine D. "People Empowerment: An Approach towards Indigenous Early Childhood Curriculum." ASEAN Journal of Community Engagement 1, no. 1 (June 22, 2017): 96. http://dx.doi.org/10.7454/ajce.v1i1.64.
Full textAbstract:
This paper is aimed at presenting an implemented community engagement of the University of San Carlos School of Education with the communities of Agusan del Sur, Philipines, in close partnership with the Justice Peace and Integrity of Creation-IDC, (JPIC-IDC) Incorporated of Agusan del Sur as a response to a felt need in the early childhood education program of the province. In 2004, JPIC pooled together concerted resources from provincial and local government units, non-government organization and academe to create and develop a cul-ture-based curriculum guide for early childhood education that is appropriate and responsive to the needs of indigenous groups in Agusan del Sur, Southern Philippines. To address these needs, an ethnographic commu-nity engagement framework was utilized and initiated by JPIC-IDC team and the University Of San Carlos School Of Education. The community engagement framework facilitated the partnership of Agusan del Sur government leaders, a non-government organization in Germany, community cultural masters, Day Care Teachers and the University of San Carlos School of Education to create a developmentally appropriate and culture-based cur-riculum for Day Care with a supporting handbook for mother-teachers in early childhood education. As a result of this framework, children drop-out decreased from 80% to 10% while parent-community involvement in-creased from 30% to 90% in 2009 (JPIC-IDC, 2007). Ongoing teacher trainings and community orientations on the culture-based curriculum have been extended to 42 additional communities in 2012-2018 from 35 com-munities in 2007 upon request from the provincial governor. Two editions of a culture-based handbook have been published and a third edition is currently prepared for District 2 communities with guided participation by Day Care teachers as co-authors. This community engagement framework, initiated by the Justice Peace and Integrity of Creation of Agusan del Sur Philippines involving all stakeholders from the provincial leaders to the recipients of early childhood education, serves as a model to community extension service programs (CES) of schools and universities as well as to curriculum practitioners and administrators. Three principles involved in this particular community engagement concretely demonstrate that program sustainability is a product of partnership, sensitivity to culture and context and relevance to community’s need.
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RedCorn (Osage), Alex. "Liberating Sovereign Potential: A Working Education Capacity Building Model for Native Nations." Journal of School Leadership 30, no. 6 (September 1, 2020): 493–518. http://dx.doi.org/10.1177/1052684620951724.
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With culturally sustaining pedagogies gaining momentum in our evolving educational landscape, the political backdrop of sovereignty and the pursuit of self-determination through education for Indigenous peoples creates a truly unique leadership context. The purpose of this conceptual article is to introduce a working model for educational leaders in Native nations to liberate educational sovereignty by engaging in broad and dynamic systems thinking that centers on their nation’s cultural and governance systems. From this positionality, this model then calls for leaders to engage in the iterative work of (a) assessing the educational landscape and identifying community assets, (b) fostering professional growth across systems, and (c) engaging in ongoing systems development and alignment advocacy. Furthermore, this model calls for leaders to incorporate critical Indigenous education frameworks and philosophies into these efforts, as well as foster a healthy community of practice across all systems of education to cultivate conditions for ongoing learning and connectivity among professionals. Through these efforts, over time leaders in Native nations can increase their ability to liberate educational sovereignty by creating an army of change agents working to (re)center systems of learning around Native nation’s cultural and governance systems, and pull learning systems away from the assimilationist trajectory found in the status quo of settler-colonial education.
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Garrison, Nanibaa' A., Krysta S. Barton, Kathryn M. Porter, Thyvu Mai, Wylie Burke, and Stephanie Russo Carroll. "Access and Management: Indigenous Perspectives on Genomic Data Sharing." Ethnicity & Disease 29, Supp (December 12, 2019): 659–68. http://dx.doi.org/10.18865/ed.29.s3.659.
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As genomic researchers are encouraged to engage in broad genomic data sharing, American Indian/Alaska Native/Native Hawaiian (AI/AN/NH) leaders have raised questions about ownership of data and biospecimens and concerns over emerging challenges and potential threats to tribal sovereignty. Using a community-engaged research approach, we conducted 42 semi-structured interviews with tribal leaders, clinicians, researchers, policy makers, and tribal research review board members about their perspectives on ethical issues related to genetics in AI/AN/NH communities. We report findings related to perspectives on genetic research, data sharing, and envisioning stronger oversight and management of data. In particular, participants voiced concerns about different models of data sharing, infrastructure and logistics for housing data, and who should have authority to grant access to data. The results will ultimately guide policy-making and the creation of guidelines and new strategies for tribes to drive the research agenda and promote ethically and culturally appropriate research.Ethn Dis.2019;29(Suppl 3):659-668;doi:10.18865/ed.29.S3.659
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Richards, Gabrielle, Jim Frehs, Erin Myers, and Marilyn Van Bibber. "Commentary - The Climate Change and Health Adaptation Program: Indigenous Climate Leaders’ Championing Adaptation Efforts." Health Promotion and Chronic Disease Prevention in Canada 39, no. 4 (April 2019): 127–30. http://dx.doi.org/10.24095/hpcdp.39.4.03.
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The Climate Change and Health Adaptation Program (CCHAP) is a program within the First Nations Inuit Health Branch of Indigenous Services Canada (which was previously under the responsibility of Health Canada). The CCHAP supports Inuit and First Nation communities in mitigating and adapting to the health impacts of climate change. The impacts of climate change on Indigenous health can be observed in multiple areas including, but not limited to, food security, cultural medicines, mental health and landbased practices. This program seeks to address the needs of climate change and health in First Nation and Inuit communities to support resiliency and adaptation to a changing climate both now and in the future through its emphasis on youth and capacity building. The commentary is based on the Program’s eleven years of experience working with and for Indigenous communities and provides an overview of the CCHAP model and the work it has and continues to support. This paper demonstrates three examples of community-based projects to mitigate and adapt to the health impacts of climate change to demonstrate climate change resiliency within Indigenous communities.
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Hamzah, Any Suryani, Mohammad Irfan, and Mohammad Sood. "Trafficking Prevention Application through Optimizing the Role of Local Wisdom." International Journal of Multicultural and Multireligious Understanding 8, no. 10 (October 2, 2021): 24. http://dx.doi.org/10.18415/ijmmu.v8i10.2964.
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Local wisdom is a set of value that community members refer to for preventing and handling various issues. Local wisdom that still lives in the society is retained and practiced in daily life by some members of the community. Community members also continue to listen and respect customary, religious and indigenous leaders. As an example, in some areas, children from poor families can continue their education, due to encouragement from traditional, religious and community leaders as well as support from other community members. Once these children graduated school, they can contribute to their community. Literatures have reported that community has an important role in preventing human trafficking. Community also adheres to value system put higher emphasis on women and children and their rights. Families that abandon their female family members and children will be considered as irresponsible families.
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Maldonado, Julie, Itzel Flores Castillo Wang, Fred Eningowuk, Lesley Iaukea, Aranzazu Lascurain, Heather Lazrus, Chief Albert Naquin, et al. "Addressing the challenges of climate-driven community-led resettlement and site expansion: knowledge sharing, storytelling, healing, and collaborative coalition building." Journal of Environmental Studies and Sciences 11, no. 3 (June 2, 2021): 294–304. http://dx.doi.org/10.1007/s13412-021-00695-0.
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AbstractPresently coastal areas globally are becoming unviable, with people no longer able to maintain livelihoods and settlements due to, for example, increasing floods, storm surges, coastal erosion, and sea level rise, yet there exist significant policy obstacles and practical and regulatory challenges to community-led and community-wide responses. For many receiving support only at the individual level for relocation or other adaptive responses, individual and community harm is perpetuated through the loss of culture and identity incurred through forced assimilation policies. Often, challenges dealt to frontline communities are founded on centuries of injustices. Can these challenges of both norms and policies be addressed? Can we develop socially, culturally, environmentally, and economically just sustainable adaptation processes that supports community responses, maintenance and evolution of traditions, and rejuvenates regenerative life-supporting ecosystems? This article brings together Indigenous community leaders, knowledge-holders, and allied collaborators from Louisiana, Hawai‘i, Alaska, Borikén/Puerto Rico, and the Marshall Islands, to share their stories and lived experiences of the relocation and other adaptive challenges in their homelands and territories, the obstacles posed by the state or regional governments in community adaptation efforts, ideas for transforming the research paradigm from expecting communities to answer scientific questions to having scientists address community priorities, and the healing processes that communities are employing. The contributors are connected through the Rising Voices Center for Indigenous and Earth Sciences, which brings together Indigenous, tribal, and community leaders, atmospheric, social, biological, and ecological scientists, students, educators, and other experts, and facilitates intercultural, relational-based approaches for understanding and adapting to extreme weather and climate events, climate variability, and climate change.
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Masburiyah, Masburiyah, and Muhammad Ismail. "The values of the Indigenous Religiosity and Culture in the village Bedaro." Kontekstualita 34, no. 02 (December 12, 2019): 11–30. http://dx.doi.org/10.30631/34.2.11-30.
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This study aims to determine the uniqueness of a custom and Regiliusity or religious practices carried out by the Bedaro community. This research uses qualitative research methods with a phenomenalogic approach. The results showed that: 1) The factors causing the benefit and loss of some of the unique marriage customs that are commonly carried out in Bedaro Village are customs that are usually done just missed, without any comments, responses from the community, traditional leaders, religious leaders, youth, village governments and so on. 2) The factors causing the revival of unique marriage customs as well as making changes in the marriage customs in Bedaro Village are because they see the situation and conditions of the Bedaro community due to the rise of early marriage, divorce, and the people who are going to get married cannot read the Quran. 3) The unique forms of Islamic practice found in Bedaro village, and its implications for the local community, namely wirid after Friday prayers, verses about the doom of the tomb, nasid verses, grave pilgrimages on the day of Eid, making ashura porridge, qadha prayers, ulur antar bajawek. This shows that custom should follow sharia, not the other way around. A religious figure who carries out a practice should be based on sources both from the Quran and hadith, not based on traditions or cultures that have been valid for generations.
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Bardy, Roland, Helen Akolgo-Azupogo, and Arthur Rubens. "The Role of Tribal Leaders/Traditional Leaders in Regulating Land Use and Biodiversity Among the Gurune-Speaking People of the Upper East Region in Ghana." Advances in Environmental and Engineering Research 03, no. 03 (September 26, 2022): 1–35. http://dx.doi.org/10.21926/aeer.2203036.
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Regulating land use and the biodiversity of a region requires lasting accords between those who make the decisions and those who are affected by the rules and regulations. In Africa, these accords depend on the effectiveness of the collective efforts of the representatives of the legal authorities and the civil society (the traditional leaders in the tribal system). In this study, we investigated the role of tribal leaders in conserving biodiversity (which is a base for obtaining accords with statutory regulations), the value of biodiversity for the tribal communities, and the role of the interaction between tribal leaders and legal authorities in successfully implementing the objectives of biodiversity. Successful collaboration requires indigenous regulatory systems to be merged with existing modern or statutory laws to ensure sustainable land use, the conservation of natural resources, and the promotion of biodiversity. To examine this relationship, we conducted in-depth interviews with key stakeholders of the Gurune-speaking people in the Upper East Region of Ghana. We found that the indigenous people still preserve and apply the norms for conserving nature that they inherited. These findings highlighted the importance of including indigenous tribal authorities in planning strategies and developing policies and regulations. This collaboration ultimately creates a harmonious balance between nature and the social well-being of the community.
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Nur Khusnia, Hartin, Diyah Indiyati, Dian Lestari Miharja, and Siti Chotijah. "Daya Tahan Komunikasi Tradisional Komunitas Adat Bayan di Era Media Digital." JCommsci - Journal Of Media and Communication Science 5, no. 2 (June 22, 2022): 98–107. http://dx.doi.org/10.29303/jcommsci.v5i2.169.
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In the current era of digital information and communication media, the Bayan indigenous people still firmly maintain the existence of traditional communication. The Bayan indigenous people are part of the Sasak people who live on the island of Lombok, West Nusa Tenggara. Traditional communication has an essential role in the social life of the community. Besides being able to bind relations between communities to be harmonious, it is also the identity of a society. In this regard, knowing how the Bayan indigenous community can maintain traditional communication in the digital media era is crucial. Data were collected by interview, observation, and documentation methods, with the resource persons being the village heads of Sukadana, Baturakit, and Bayan, as well as traditional leaders from the villages of Baturakit and Karang Bajo. The results show that the Bayan indigenous people continue to use digital media or the internet to add insight. However, the Bayan indigenous people also consistently maintain traditional communication. The still-functioning traditional institutions indicate this; still ongoing traditional rituals, including traditional rituals related to Islamic holidays, gawe urip rituals, namely rituals related to life, gawe pati rituals, namely traditional ceremonies related to death; and the functioning of customary awik-awik or customary law. The existence of the traditional communication of the Bayan indigenous people is the responsibility of the customs authorities, the Bayan indigenous people in general, and government policymakers. The factors that affect the durability of this traditional communication are: people's belief in the values of their ancestors that are still firmly held, strong characterizations of traditional stakeholders as opinion leaders, and customary sanctions are also reasons for indigenous peoples to maintain traditional values which are manifested in traditional communication.
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Wiradisastra, Toto, Masyitoh Masyitoh, and Gofur Ahmad. "Development of Naga Village Traditional Community Empowerment Model Islamic Education Based." Asian Social Work Journal 6, no. 3 (August 4, 2021): 20–27. http://dx.doi.org/10.47405/aswj.v6i3.173.
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The purpose of this study is to identify and analyze Islamic education which is the basis for increasing empowerment in all aspects of the Kampung Naga indigenous community that has been carried out, so that from the results of this research a new pattern can be made, namely: developing a model for the empowerment of the Kampung Naga indigenous community based Islamic education. The field survey research method is descriptive qualitative using an ethnographic approach, using primary data sources through interviews with traditional leaders; religious leaders; tour guides and representatives of community members in Kampung Naga and added secondary data sources in the form of: documents; archives and records. Data analysis used qualitative data analysis with the Miles and Huberman model then continued with the preparation of the final research report. The results of the study found that: community empowerment in the Kampung Naga area that had been given by the government included: empowerment in the field of tourism/culture; empowerment in the field of entrepreneurship/craft; empowerment in the field of natural resource management and the environment as well as religion. From the results of the research, the existing model of empowerment of the Kampung Naga indigenous community based on Islamic education can be developed more broadly covering the following aspects: economy; environment; health; and division of roles. Meanwhile, supporting factors for good empowerment are: government support; involve local residents; and public participation. So from the steps mentioned above, the aspects of the results of empowerment through religious education are: the spiritual soul there is an increasing change; good member entrepreneurship spirit; charity-service to the citizens who are weak smoothly distributed; Devotion to a strong country.
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Peltier, Doris, Carrie Martin, Renée Masching, Mike Standup, Claudette Cardinal, Valerie Nicholson, Mina Kazemi, et al. "A Journey of Doing Research “In a Good Way”: Partnership, Ceremony, and Reflections Contributing to the Care and Wellbeing of Indigenous Women Living with HIV in Canada." International Indigenous Policy Journal 11, no. 4 (November 25, 2020): 1–19. http://dx.doi.org/10.18584/iipj.2020.11.4.8215.
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The relationship between the First Peoples of Canada and researchers is changing as processes of self-determination and reconciliation are increasingly implemented. We used storytelling and ceremony to describe a historic event, the Indigenous Women’s Data Transfer Ceremony, where quantitative data of 318 Indigenous women living with HIV were transferred to Indigenous academic and community leaders. Relationship building, working together with a common vision, the Ceremony, and the subsequent activities were summarized as a journey of two boats. The Truth and Reconciliation Commission of Canada's Calls to Action and Indigenous ethical principles were central to the process. The article ends with team members’ reflections and the importance of shifting power to Indigenous Peoples in regard to data collection, their stories, and the resulting policies.
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Hart, Ashleigh Chanel, Emalie Rosewarne, Wendy Spencer, Ruth McCausland, Greg Leslie, Janani Shanthosh, Christine Corby, Keziah Bennett-Brook, and Jacqui Webster. "Indigenous Community-Led Programs to Address Food and Water Security: Protocol for a Systematic Review." International Journal of Environmental Research and Public Health 18, no. 12 (June 11, 2021): 6366. http://dx.doi.org/10.3390/ijerph18126366.
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The connection between indigenous peoples and Country (a multidimensional concept including land and water) enabled communities to thrive and survive over millennia. This has been eroded by colonisation, dispossession and increasing food and water insecurity due to climate change and supply constraints. Globally, indigenous peoples experience a disproportionate burden of chronic disease and poor nutrition is a major risk factor. Indigenous leaders have been advocating for community-led solutions. The primary aim of this systematic review is to determine what community-led programs have been undertaken to address food and/or water security globally. A comprehensive search of peer-reviewed literature will be performed in EMBASE, CINAHL, PsycINFO, PubMed, Scopus, LILACs, Informit and Business Source Premier. The grey literature search will include grey literature databases, customised Google search engines, targeted websites, and consultation with experts. The search strategy will consist of four concepts, combined as follows: (1) indigenous peoples AND (2) community program AND (3) food security OR (4) water security. Covidence will be used for study screening and data extraction by two authors. A deductive thematic analysis using indigenous-informed methodologies will be used to synthesise data. This review seeks to provide insight on models and mechanisms to encourage action and metrics for quantifying success of indigenous community-led programs to improve food and water security.
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Schippers, Titia. "Securing Land Rights through Indigenousness: A Case from the Philippine Cordillera Highlands." Asian Journal of Social Science 38, no. 2 (2010): 220–38. http://dx.doi.org/10.1163/156853110x490917.
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AbstractThe Indigenous Peoples Rights Act (1997) offers indigenous peoples in the Philippines the opportunity to obtain title to an ‘ancestral domain’. This article discusses how leaders of the Bakun Indigenous Tribes Organization (BITO) in the Cordillera Highlands strategically used the state-sponsored indigenous-peoples discourse and political-administrative structure to acquire land rights for the inhabitants of the municipality of Bakun. Though the inhabitants did not necessarily identify themselves as indigenous, they welcomed land rights as a protection against unwelcome incursions by mining companies and other extractive projects. However, the discourse of indigenous peoples’ rights tends to essentialise the difference between indigenous and non-indigenous populations. Being indigenous has become a politicised identity whose bearers are expected to prefer the ‘traditional’ over the ‘modern’, the ‘collective’ over the ‘individual’. In Bakun, moreover, the discourse of indigenous peoples’ rights eventually became an arena in which a power struggle was played out between BITO and the municipal council, both belonging to the indigenous community.
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Herlihy, Peter H. "Participatory Research Mapping of Indigenous Lands in Darién, Panama." Human Organization 62, no. 4 (December 1, 2003): 315–31. http://dx.doi.org/10.17730/humo.62.4.fu05tgkbvn2yvk8p.
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This article describes a participatory research mapping (PRM) project to document the subsistence lands used by the indigenous populations of the Darién Province, eastern Panama. The region is the historic territory of the Kuna, Emberá, and Wounaan peoples, with a biosphere reserve, two indigenous comarca homelands, and one of the most active colonization fronts in Central America. Having fought for recognition of their land rights in the face of encroaching outsiders, indigenous leaders were well aware of the power and importance of cartographic information. Indeed, the Darién was the most inaccurately mapped province in the country, and indigenous leaders embraced the idea of a mapping project to document their expanding settlements and natural resources. Community representatives were trained to complete land-use assessments using questionnaires and sketch maps. They worked with a team of specialists, including the author, to transform this information into standard cartographic and demographic results. The project’s simple design brought outstanding results, including the first large-scale mapping of indigenous lands in this little-known region. The methodology shows how indigenous peoples can work with researchers in data collection and interpretation to transform their cognitive knowledge into standard forms, producing excellent scientific and applied results while enhancing their ability to manage their own lands.
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Perez, Padmapani L. "Living with the problem of national parks." Thesis Eleven 145, no. 1 (April 2018): 58–76. http://dx.doi.org/10.1177/0725513618763840.
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‘You mean to say we’re not the only people in the world with the problem of a national park?’ This question was raised during a focus group discussion held with an indigenous community whose ancestral domain overlaps entirely with a national park in the Philippine Cordillera. The question encapsulates an experience shared across the Philippines, particularly in spaces where both the Indigenous Peoples’ Rights Act and the National Integrated Protected Areas System are implemented. This paper examines recent developments in indigenous leaders’ participation in, and critique of, the implementation of these two laws and the development of environmental policies. It follows an emerging, multi-sectoral movement calling for the recognition of Indigenous Communities Conserved Areas and Territories (ICCAs), which has led to the crafting of a draft law. The ICCA bill is envisioned as a law that will resolve indigenous peoples’ problems with national parks, while meeting biodiversity conservation targets. The authors direct attention to how indigenous leaders campaigning for the ICCA bill are asserting their right to delineate space and make decisions in the contexts of policy-making and implementation. It is argued here that their articulations are registers of indigenous critique. Taking these critiques seriously has the potential to drive conservation policy-making past the stewardship stalemate, where conservation goals are pursued at the cost of indigenous peoples’ right to self-determination and indigenous peoples are expected to perform harmony with nature.
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Mazel, Odette, and Shaun Ewen. "Innovation in Indigenous Health and Medical Education: The Leaders in Indigenous Medical Education (LIME) Network as a Community of Practice." Teaching and Learning in Medicine 27, no. 3 (July 3, 2015): 314–28. http://dx.doi.org/10.1080/10401334.2015.1044655.
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Djuna, Kartika, Novrilianty A. Manuhutu, Masriawati Yuliana, Meske Patalatu, Arifin Rappe, and Jabar Yahya. "Pendampingan Dalam Penyelesaian Sengketa Tanah." AIWADTHU: Jurnal Pengabdian Hukum 2, no. 1 (March 31, 2022): 1. http://dx.doi.org/10.47268/aiwadthu.v2i1.701.
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Introduction: Indigenous Village has duty to complete tasks that accur in the community so that the state government can help resolve community disputes, but the indigenous village also needs saniri in carrying out is function as a supervisor of the Indigenous village and competent institutions/agencies to resolve these disputes if they are resolved through non-litigation channels.Purposes of Devotion: The purpose of this paper is to provide assistance related of indigenous peoples’ land disputes and legal opinions, and socialization of clean justice. Method of Devotion: This Community Service Activity This research was conducted in Amahusu Country, Nusaniwe District, Ambon City. In this activity, several stages were carried out including (1) direct location observation and interviews with community leaders, intensive communication with the State Government and the State Saniri Amahusu. (2) identification is carried out by examining the Profile of Amahusu Country specifically to find out the problems that occur in Amahusu Country. (3) Taking solution steps.Results of the Devotion: After carrying out this service activity, it was found that disputes that often occur in Amahusu Country are land disputes of indigenous people, dispute resolution in the view of the community can be resolved by the Indigenous Village, however, not all disputes can be resolved by the Indigenous village, so competent institutions/agencies are needed to resolve disputes that occur in the community. Dispute resolution can be done through non-litigation channels in the form of mediation, in addition to litigation. In addition, the public has a lack of trust in law enforcement officers, so socialization is needed to restore public trust in law enforcement officers.
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Yaqub, Andi, Ashadi L. Diab, Andi Novita Mudriani Djaoe, Riadin Riadin, and Iswandi Iswandi. "Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights." Al-'Adl 14, no. 2 (July 31, 2021): 118. http://dx.doi.org/10.31332/aladl.v14i2.2932.
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The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.
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Nofandi, Adang, Ngainun Naim, and Rinto Hasiholan Hutapea. "The Harmony Pattern through Huma Betang Culture of the Dayak Communities in Central Kalimantan." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 1 (June 28, 2022): 39–48. http://dx.doi.org/10.15575/rjsalb.v6i1.13476.
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Indonesia is somewhat affluent with conflict experiences due to differences in various backgrounds. The poorly managed religious, tribal, and cultural heterogeneities have become threats. Accordingly, the harmony amid heterogeneity in Central Kalimantan has become an interesting phenomenon. The harmony has fairly solid foundations, and one of them is the cultural base. This article aims to explore the cultural base that has become the foundation for the creation of harmony and the interaction between the community leaders in building harmony. The method used was qualitative-descriptive using empirical and normative approaches. The data was collected through observations, in-depth interviews, and documentation. They were further analyzed by using Miles and Huberman’s models. This article found that huma betang has become a fairly solid cultural base in preserving community harmony. The interaction between community leaders, religious leaders, and indigenous leaders has become a supporting factor to maintain harmony in Central Kalimantan. This article is still limited to cultural harmony. Therefore, it calls for other perspectives to further enrich and deepen the study.