Relevant bibliographies by topics / Indigenous cultures

Academic literature on the topic 'Indigenous cultures'

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Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Indigenous cultures"

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Anaya, Rudolfo. "Indigenous Cultures." World Literature Today 76, no. 1 (2002): 108. http://dx.doi.org/10.2307/40157017.

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Beaulieu, Marc-Alexandre. "Indigenous Cultures." Hispanic Research Journal 17, no. 2 (March 3, 2016): 183–84. http://dx.doi.org/10.1080/14682737.2016.1140513.

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Wronka, Joseph M. ""Science" and indigenous cultures." Humanistic Psychologist 21, no. 3 (1993): 341–53. http://dx.doi.org/10.1080/08873267.1993.9976927.

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Steen, Marc. "Learning From Indigenous Cultures." IEEE Technology and Society Magazine 41, no. 4 (December 2022): 39–43. http://dx.doi.org/10.1109/mts.2022.3215875.

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Throsby, David, and Ekaterina Petetskaya. "Sustainability Concepts in Indigenous and Non-Indigenous Cultures." International Journal of Cultural Property 23, no. 2 (May 2016): 119–40. http://dx.doi.org/10.1017/s0940739116000084.

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Abstract:The concepts of sustainability, and of the more specific notion of sustainable development, have become entrenched in national and international policy making over the last half century. However, little attention has been paid to sustainability as it relates to indigenous communities. This article discusses sustainability concepts as understood in indigenous and non-indigenous societies, drawing a number of illustrations from the experiences and practices of the Aboriginal and Torres Strait Islander peoples of Australia. We point out that the two approaches to sustainability share many common concerns, although significant differences are evident. While the paradigm of sustainability can be seen as a universal concept that can be applied irrespective of social, political, or cultural context, it is argued that a fully realized model of sustainability for application in non-indigenous societies will only be possible if it acknowledges the importance of culture and incorporates the insights that have been accumulated over generations in indigenous knowledge systems.
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Bracey, Earnest. "Dominant Cultures and Indigenous Populations." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, no. 6 (2007): 59–66. http://dx.doi.org/10.18848/1447-9532/cgp/v06i06/39298.

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Gray, Gordon. "Indigenous Screen Cultures in Canada." Visual Anthropology 25, no. 3 (May 2012): 250–52. http://dx.doi.org/10.1080/08949468.2012.629923.

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Cortina, Regina. "Empowering Indigenous Languages and Cultures." European Education 42, no. 3 (September 2010): 53–67. http://dx.doi.org/10.2753/eue1056-4934420303.

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Kuklina, Vera, Sargylana Ignatieva, and Uliana Vinokurova. "Educational Institutions as a Resource for the Urbanization of Indigenous People." Sibirica 18, no. 3 (December 1, 2019): 29–53. http://dx.doi.org/10.3167/sib.2019.180303.

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This article explores the role of higher education institutions in the development of indigenous cultures in the Arctic city of Yakutsk. Although indigenous cultures have historically been related to traditional subsistence activities and a rural lifestyle, the growing urbanization of indigenous people brings new challenges and opportunities. The article draws on statistical data, as well as qualitative data from the Institute of Languages and Cultures of the Peoples of the Northeast (ILCPN) at the North-Eastern Federal University (NEFU) and the Arctic State Institute of Culture and Arts (AGIKI): annual reports, focus groups, interviews, and participant observations. The article argues that students and graduates contribute to the creation of a new image of the city as one in which indigenous cultures can find their own niche.
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Веденин, Алексей, Aleksei Vedenin, Константин Осипов, and Konstantin Osipov. "INDIGENOUS PEOPLES IN THE SACRED GEOGRAPHY OF ETHNIC TERRITORIES (CASES OF THE SHOR PEOPLE AND THE TOZHU-TUVANS)." Bulletin of Kemerovo State University. Series: Biological, Engineering and Earth Sciences 2017, no. 4 (December 25, 2017): 22–25. http://dx.doi.org/10.21603/2542-2448-2017-4-22-25.

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<p>Preserving the indigenous peoples’ traditional cultures is a problem of current special interest from research and practice perspectives. Indigenous peoples of the world were always largely affected by dominating societies and forced to transform their original cultures, way of life and identity. In this regard, surviving indigenous culture practices require a special support based on the scientifi understanding of their meanings from the point of view of sustainable preservation of ethno-cultural environments. Cult and sacred places, be they natural sites or human-made facilities, remain crucial but quite vulnerable cultural elements of indigenous ethnic groups. They are important spatial objects which preserve indigenous peoples’ culture memory and different ethnic traditions connected with religion, spiritual culture and mythology. This paper summarizes main results of an interdisciplinary research of cult and sacred places used by the Shor people in the Kemerovoregion and the Tozhu-Tuvans in TuvaRepublic(Russian Federation). During their 2015 – 2017 fi the authors identifi a lot of sacred places, revered by indigenous communities, and described them in terms of their signifi as elements of living indigenous cultures. The data obtained in the process of fi allowed the authors to map the sacred places, as well as the main risks and threats associated with them. The latter include: mining activities, infrastructural and tourism facilities, etc. The identifi threats lead both to the destruction of the sacred places as well to extinction of indigenous knowledge.<strong></strong></p>
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Dissertations / Theses on the topic "Indigenous cultures"

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Maria, Maldonado Caceres Claudia. "Indigenous Cultures In Latin America-HU231-201300." Universidad Peruana de Ciencias Aplicadas (UPC), 2012. http://hdl.handle.net/10757/640761.

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This course provides students with basic theoretical and practical competencies required to become event programmers. Using the program development cycle students will create a program which will allow them to observe first-hand the current social and cultural climates of Peru. This course has an experiential component.
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Berno, T. E. L. "The socio-cultural and psychological effects of tourism on indigenous cultures." Thesis, University of Canterbury. Psychology, 1995. http://hdl.handle.net/10092/4941.

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This research addresses the socio-cultural and psychological effects of tourism on the indigenous people of a developing nation. The Cook Islands served as a case study. Quantitative and qualitative methods were used to collect data on four islands which had experienced varying degrees of tourism and other acculturative influences. The data were then analysed using a methodology informed by grounded theory. It was found that although residents on all four islands had experienced acculturative influences including tourism, (a highly visible, contemporary form of acculturation), there was no significant indication of psychological dysfunction associated with this. It is suggested that this is due in part to the characteristics of Cook Islands culture, the type of tourism currently experienced in the Cook Islands, and specific ethnopsychological features of Cook Islanders which act to moderate the stressful aspects of intercultural contact resulting from tourism. A conceptual model is proposed outlining this process and its subsequent outcomes.
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Ma, Zhongyun. "Bioremediation of petroleum hydrocarbon contaminated soil using indigenous cultures /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0011/MQ34201.pdf.

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Booth, Sarah. "Teaching and learning indigenous histories and cultures: at the intersection of school culture and curriculum." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2192.

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Australian National and State Curricula require teachers in secondary schools to embed Indigenous histories and cultures (IHCs) into their classroom teaching. The overarching educational goals of schooling, found in the Melbourne Declaration (2009) state that this learning is essential for the process of Reconciliation between Indigenous Australians and other populations who have settled on Indigenous land since 1788. However, the nature of embedding IHCs means that finding evidence of the extent to which they are taught in secondary education is difficult. This study examined the extent to which IHCs were being taught across a range of schools in Western Australia. This was achieved through a multiple case study methodology. This allowed for an in-depth study of three schools; two were systemic (government and Catholic) and one was Independent, and each had a disproportionately low Indigenous population. Executive level teachers, mid-level leaders such as Heads of Subject areas and classroom teachers from the three schools were interviewed using semi-structured, face-to-face interviews. Data were analysed on a case-by-case basis, and the findings were synthesised in a discussion of the emergent trends. The findings reveal confusion around how IHCs are taught and who should teach them. The executive school leadership, which largely drives the predominant school culture, have a major influence as they dictate what is prioritised. The lack of emphasis placed on IHCs in each school largely reflected the low number of Indigenous students in the school, which highlights a persistent, mistaken belief that IHCs is mainly, or solely for Indigenous students. These curricular omissions are partially because IHCs are rarely mandated within the official State curricula; rather, teachers and school leaders are left to decide what could be embedded, and where. These inconsistencies in curriculum implementation result in many from within the cultural majority being unaware of Indigenous perspectives in Australia’s history and culture. Further, they lack understandings of sustained Indigenous disadvantage. Finally, many negative stereotypes around Indigenous peoples persist as they go unchallenged at the formative stages of young people’s lives. The implications from this study are important. Although not generalisable, the findings reveal important trends that may allow a range of individuals and institutions to reflect and revisit this important curricular issue. There are implications for curriculum organisations, systemic leadership, executive school leadership, middlelevel school leadership and classroom teaching. If these findings here are replicated in most schools across the nation, then Reconciliation is unlikely to develop in the foreseeable future.
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Welford, Gabrielle. "Too many deaths decolonizing Western academic research on indigenous cultures /." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765883251&SrchMode=1&sid=6&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1208476968&clientId=23440.

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Nahoum, André Vereta. "Selling \"cultures\": the traffic of cultural representations from the Yawanawa." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-15012014-102023/.

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What are the tensions, alliances, negotiations, and translations underlying the traffic of cultural representations in markets? This research analyzes two economic projects maintained by the Yawanawa, an indigenous population from the southwestern Amazon: one project produces annatto seeds for an American cosmetic firm, and the other involves the public performance of cultural and, notably, spiritual practices. The indigenization of market practices and specific Euro-American categories - such as monetary exchange, environmental protection, and cultural difference - allow cultural elements to be translated into representations of enduring cultures, harmonious lifestyles and good environmental practices. The economic valuation of cultural representations is being used as a new tool in local conflicts that occur internally among leaders and groups in their quest for prestige, loyalty, and material resources, and externally with the region\'s non-native population and with national initiatives to develop profitable activities in the Amazon. Part of our global market society, the Yawanawa can also employ the demand and valuation of representations associated with their culture to individual projects on the construction of reputation and leadership, and more broadly, to the reassertion of their collective identity as a specific indigenous population with special rights. This research explores market exchange as an arena of complex sociability and conflict. It analyzes how values are created and exchanged within the market in a true cultural economy, and how individual and collective identity projects are constructed, challenged, and sometimes reproduced by the traffic of material and immaterial objects.
Quais são as tensões, alianças, negociações e traduções que subjazem ao tráfico de representações culturais no mercado? Esta pesquisa analisa dois projetos de inserção no mercado dos Yawanawá, população indígena do sudoeste amazônico: um projeto para produção de sementes de urucum para uma empresa estadunidense de cosméticos, e outro que envolve a exibição pública de práticas culturais, notadamente espirituais. A indigenização de práticas de mercado e categorias específicas da cultura Euro-Americana tais como o intercâmbio monetário, a proteção ambiental e a diferença cultural permitem a tradução de elementos culturais em estilos de vida harmoniosos e boas práticas ambientais. A valorização econômica de representações culturais é utilizada internamente como um novo instrumento em conflitos locais entre líderes e grupos em sua busca por prestígio, lealdade e recursos materiais e, externamente, junto à população regional e nacional não-nativa como contraponto a outras iniciativas para o desenvolvimento de atividades lucrativas na Amazônia. Parte de nossa sociedade global de mercado, os Yawanawa também podem empregar a demanda e valorização de representações associadas à sua cultura em projetos individuais de construção de reputação e liderança, e mais amplamente, para a reafirmação de sua identidade coletiva, como uma população indígena com direitos especiais. Esta pesquisa explora a troca mercantil como uma arena de sociabilidade complexa e conflituosa. Ela analisa como valores são criados e intercambiados no mercado em uma verdadeira economia cultural, e como projetos de identidade individual e coletiva são construídos, questionados e, às vezes, reproduzidos por meio do tráfico de objetos materiais e imateriais.
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Alinen, Tiina. "Intercultural dance : exploring a Finnish migrant connection with indigenous cultures through dance." Thesis, Queensland University of Technology, 2013. https://eprints.qut.edu.au/61062/1/Tiina_Alinen_Thesis.pdf.

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This research is a dance-based, autoethnographic study which explores my connection with place as a Savolainen woman born on Kalkadoon country; an Australian-born Finn. Edward Relph states 'the more profoundly inside a place the person feels, the stronger will be his or her identity with that place' (1976, 49). I am interested in how a sense of "place identity" has informed my choreographic practice. Autoethnography is important because it places the research within a lived experience: my insider account of a lived experience within the White Australia Policy through my lens as a first generation Australian-born Finn. It also speaks to the space in-between for those, like me, who feel they do not fit into mainstream identity but look like they do. By exploring my lived experience through dance autoethnography, new understandings of my place identity within a cultural, social and political context have emerged. Ellis and Flaherty state ‘subjectivity is situated such that the voices in our heads and the feelings in our bodies are linked to political, cultural, and historical contexts’ (1992, 4). In order to begin my rehearsal process, I wanted a cultural framework which related to connection with land to guide the research. My investigations led me to the Maori examples of "Tikanga Maori" (Tikanga are the customs and traditions), in particular the "Pepeha" (Introduction) and allowed me to challenge my choreographic practice through this cultural framework.
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Jimenez, Quispe Luz. "Indians weaving in cyberspace indigenous urban youth cultures, identities and politics of languages." Thesis, The University of Arizona, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3605909.

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This study is aimed at analyzing how contemporary urban Aymara youth hip hoppers and bloggers are creating their identities and are producing discourses in texts and lyrics to contest racist and colonial discourses. The research is situated in Bolivia, which is currently engaged in a cultural and political revolution supported by Indigenous movements. Theoretically the study is framed by a multi-perspective conceptual framework based on subaltern studies, coloniality of power, coloniality of knowledge, interculturality and decolonial theory. Aymara young people illustrate the possibility of preserving Indigenous identities, language, and knowledge while maximizing the benefits of urban society. This challenges the colonial ideology that has essentialized the rural origin of Indigenous identities. Moreover, this research argues that the health of Indigenous languages is interconnected with the health of the self-esteem of Indigenous people. Additionally, this study provides information about the relation of youth to the power of oral tradition, language policies, and the use of technology.

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Jimenez, Quispe Luz. "Indians Weaving in Cyberspace, Indigenous Urban Youth Cultures, Identities and Politics of Languages." Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/311535.

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This study is aimed at analyzing how contemporary urban Aymara youth hip hoppers and bloggers are creating their identities and are producing discourses in texts and lyrics to contest racist and colonial discourses. The research is situated in Bolivia, which is currently engaged in a cultural and political revolution supported by Indigenous movements. Theoretically the study is framed by a multi-perspective conceptual framework based on subaltern studies, coloniality of power, coloniality of knowledge, interculturality and decolonial theory. Aymara young people illustrate the possibility of preserving Indigenous identities, language, and knowledge while maximizing the benefits of urban society. This challenges the colonial ideology that has essentialized the rural origin of Indigenous identities. Moreover, this research argues that the health of Indigenous languages is interconnected with the health of the self-esteem of Indigenous people. Additionally, this study provides information about the relation of youth to the power of oral tradition, language policies, and the use of technology.
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Heuvel, Lisa L. "Teaching at the interface: Curriculum and pedagogy in a teachers' institute on Virginia Indian history and cultures." W&M ScholarWorks, 2011. https://scholarworks.wm.edu/etd/1539791817.

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In the 1990s, as Virginia Indians faced the 2007 quadracentennial of Jamestown's founding, they initiated plans to publicly correct inaccuracies and omissions embedded in the historical narrative. The Beyond Jamestown: Virginia Indians Past and Present Teachers' Institute was one such initiative through the Virginia Foundation for the Humanities' Virginia Indian Heritage Program. Designed for educators' professional development regarding Virginia Indian history and cultures, the Institute's first two years (2007 and 2008) featured a Virginia Indian-developed curriculum with both Native and non-Native presenters.;This qualitative, interpretivist study sought evidence of teaching at the interface of cultures by these invited presenters using pedagogy and curriculum as units of analysis, and questioned whether they shared an educational vision or paradigm despite different cultural backgrounds. The study revealed that the Institute demonstrated effective collaboration among presenters influenced by both Indigenous and European-American paradigms It exposed participating educators to a little-known period in Virginia history--the era of the Racial Integrity Act of 1924 and segregation--through the stories of tribal experts who experienced the attempted eradication of cultural identity. These oral histories contributed to the distinct Virginia Indian epistemology that emerged in the program. The BJTI also demonstrated Virginia Indians' 21st-century agency in inviting its non-Native presenters and participating educators to collaborate in decolonizing Virginia education.
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Books on the topic "Indigenous cultures"

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Hannes, Kniffka, ed. Indigenous grammar across cultures. Frankfurt am Main: P. Lang, 2001.

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1943-, Ward Graeme, and Smith Claire 1957-, eds. Indigenous cultures in an interconnected world. St Leonards, N.S.W: Allen & Unwin, 2000.

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Claire, Smith, and Ward Graeme K, eds. Indigenous cultures in an interconnected world. Vancouver: UBC Press, 2000.

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Luling, Virginia. Threatened cultures. Vero Beach, Fla: Rourke Enterprises, 1990.

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1957-, Wilson Pamela, and Stewart Michelle 1968-, eds. Global indigenous media: Cultures, poetics, and politics. Durham: Duke University Press, 2008.

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editor, Srivastava Prem Kumari, Chawla Gitanjali editor, and Maharaja Agrasen College. Department of English, eds. Cultures of the indigenous: India and beyond. New Delhi, India: Authorspress, 2014.

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Sustaining living cultures. Champaign, Ill: Common Ground, 2012.

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Jan, Reynolds. Mother & child: Visions of parenting from indigenous cultures. Rochester, Vt: Inner Traditions International, 1997.

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Cook, Pat Moffitt. Shaman, jhankri & néle: Music healers of indigenous cultures. Roslyn, N.Y: Ellipsis Arts, 1997.

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MacNeill, Timothy. Indigenous Cultures and Sustainable Development in Latin America. Cham: Springer Nature, 2020.

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Book chapters on the topic "Indigenous cultures"

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Hubbell, J. Andrew, and John C. Ryan. "Indigenous cultures and nature." In Introduction to the Environmental Humanities, 57–72. London: Routledge, 2021. http://dx.doi.org/10.4324/9781351200356-4.

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Moore, David, and Victoria Ríos Castaño. "Indigenous cultures in translation." In The Routledge Handbook of Translation and Culture, 327–46. New York, NY : Routledge, 2018. | Series: Routledge handbooks in translation and interpreting studies: Routledge, 2018. http://dx.doi.org/10.4324/9781315670898-18.

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Shizha, Edward. "Reclaiming Indigenous Cultures in Sub-Saharan African Education." In Indigenous Education, 301–17. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9355-1_15.

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Ukagwu, Ezinne. "Hospitality in Indigenous Nigerian Cultures." In Humanistic Perspectives in Hospitality and Tourism, Volume II, 41–57. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95585-4_3.

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MacNeill, Timothy. "Indigenous Sustainable Development." In Indigenous Cultures and Sustainable Development in Latin America, 237–50. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37023-7_11.

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Salvador-Amores, Analyn, Marlon Martin, and Stephen Acabado. "Expressive cultures." In Indigenous Peoples, Heritage and Landscape in the Asia Pacific, 72–87. New York : Routledge, 2021. |: Routledge, 2021. http://dx.doi.org/10.4324/9781003126690-5.

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Marcos, Sylvia. "Indigenous Spirituality: Perspectives from the First Indigenous Women’s Summit of the Americas." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 69–86. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43189-5_5.

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MacNeill, Timothy. "Andean Indigenous Sustainable Development." In Indigenous Cultures and Sustainable Development in Latin America, 195–209. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37023-7_9.

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Duhaylungsod, Levita A. "Beyond Sustainability: Indigenous Peoples’ Culture and Environment at Risk." In Environment across Cultures, 185–96. Berlin, Heidelberg: Springer Berlin Heidelberg, 2003. http://dx.doi.org/10.1007/978-3-662-07058-1_13.

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Ogbeide, Anita Eseosa, Simone Nash, Sarita Ghaju, and Tinashe Dune. "Ageing in Indigenous Australians." In Science Across Cultures: The History of Non-Western Science, 259–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-76501-9_17.

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Conference papers on the topic "Indigenous cultures"

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Ovide, Evaristo, and Francisco José García-Peñalvo. "A technology-based approach to revitalise indigenous languages and cultures in online environments." In TEEM'16: 4th International Conference on Technological Ecosystems for Enhancing Multiculturality. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/3012430.3012662.

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Moore, Elizabeth. "The Mt. Popa Watershed and Bagan’s Bronze-Iron Age | ပုပ္ပါးတောင် တေတေ တေလဲနယ်တြေနှင့် ပုဂံတေသ တြေး-သံတေေ်." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-16.

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Two bronze ‘mother-goddess’ figures were found last year near Wealaung, Central Myanmar. While typical of the late first millennium BCE to early CE Bronze-Iron culture of Halin and the Samon valley south of Mandalay, Wealaung and nearby sites like Inde, Songon and Sardwingyi are located to the west, in the Mt. Popa watershed. Thus the ‘Samon culture’ may not have been an offshoot of the Dian cultures of Yunnan but an indigenous development that spread east and north while locally absorbed within the early first millennium CE clan-based societies of Bagan. မြန်ြာမြည်အလယ်ြိုင်း ဝဲလလာင်ရွာအနီးြှ အြိနတ်သြီးလြေးမြားအရုြ်နှစ်ခုေို ယြန်နှစ်ေ လတေ့ရှိခဲ့ရြါသည်။ ယင်းလတေ့ရှိြှုသည် ဟန်လင်းနှင့် ြန္တလလးမြို့လတာင်ဘေ်ရှိ စြုံမြစ်ဝှြ်းလေသရှိ ခရစ်နှစ်ြတိုင်ြီ ြထြလထာင်စုနှစ်လနာေ်ြိုင်းြှ ခရစ်နှစ်ဦးြိုင်းောလ လြေး-သံလခတ် ယဉ်လေေးြှုထေန်းေားရာ စံနြူနာမြလနရာြေား၏ အလနာေ်ဘေ်တေင် ေေလရာေ်လန လသာ ဝဲလလာင်၊ အင်းတဲ ြတ်ဝန်းေေင်လနရာြေား၊ ဆုံေုန်းနှင့် ဆားတေင်းကေီးစသည့် ြုြ္ပါးလတာင် ၏ လရလဝ လရလဲလေသြေားြင်မြစ်သည်။ သို့မြစ်၍ စြုံမြစ်ဝှြ်းယဉ်လေေးြှုသည် ယူနန်မြည်နယ် ေီယန်ယဉ်လေေးြှု၏ အစေယ်အြေားတစ်ခုြဟုတ်လတာ့ဘဲ ခရစ်နှစ် ြထြလထာင်စုနှစ်အလစာြိုင်း ောလ ြုဂံလေသ၏ ဓလလ့တူလူြေုိးစုအြေဲ့အစည်းြေားအတေင်း အရြ်လေသအလိုေ် လေ်ခံ ေေင့်သုံးြှုလြောင့် အလရှ့ဘေ်၊ လမြာေ်ဘေ်အရြ်တို့တေင် ြေ့ံနှံ့ခဲ့လသာ လေသတေင်း ြေံ့မြိုး တိုးတေ်လာြှုြင် မြစ်သည်။
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Piotrowski, Andrzej. "The Conquest of Representation in the Architecture of Guatemala." In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.11.

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This paper will argue that the connections that exist between architecture and political powers are located in representational functions of architecture. Representation is defined here as a culture-specific process of establishing the relationships between reality and the signs created to symbolize that reality. Architecture of Guatemala provides a unique material to study how representational constitution of symbolic places reflects an ideological struggle of two different cultures. To substantiate this point, I will expand on Tzvetan Todorov’s observations made in “The Conquest of America” and show how they could enhance our understanding of the symbolic function of architecture. The discussion of representational attributes and workings of architecture will be informed by a comparative reading of three cities in Guatemala: Mayan ruins in Tlkal, colonial city of Antigua, and indigenous Chichicastenango. My objective is to test the workings of this critical inquiry against the geography of power that these three cities represent.
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Herujiyanto, Antonius. "Covid-19 Pandemic in Indonesian Indigenous Literary Works: Promising Cultures to Develop into a Before and After." In Proceedings of the First International Conference on Communication, Language, Literature, and Culture, ICCoLLiC 2020, 8-9 September 2020, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-9-2020.2301327.

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Arias-Espinoza, P., A. Medina-Carrion, V. Robles-Bykbaev, Y. Robles-Bykbaev, F. Pesantez-Aviles, J. Ortega, D. Matute, and V. Roldan-Monsalve. "e-Pumapunku: An Interactive App to Teach Children the Cañari and Inca Indigenous Cultures During Guided Museum Visits." In 2018 Congreso Internacional de Innovación y Tendencias en Ingeniería (CONIITI) [International Congress of Innovation and Trends in Engineering]. IEEE, 2018. http://dx.doi.org/10.1109/coniiti.2018.8587097.

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Becerra Lubies, Rukmini. "Revitalization of Indigenous Languages and Cultures: A Critical Review of Preschool Bilingual Educational Policies in Chile (2007–2016)." In 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1439600.

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Toffolo Luiz, Graziella, and Antonio Roberto Guerreiro Junior. "Mediation between two cultures: health promotion and disease prevention in the indigenous basic health unit Aldeia Jaraguá Kwaray Djekupe." In XXV Congresso de Iniciação Cientifica da Unicamp. Campinas - SP, Brazil: Galoa, 2017. http://dx.doi.org/10.19146/pibic-2017-78233.

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Waipara, Zak. "Ka mua, ka muri: Navigating the future of design education by drawing upon indigenous frameworks." In Link Symposium 2020 Practice-oriented research in Design. AUT Faculty of Design and Creative Technologies, 2020. http://dx.doi.org/10.24135/lsa.4.

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We have not yet emerged into a post-COVID world. The future is fluid and unknown. As the Academy morphs under pressure, as design practitioners and educators attempt to respond to the shifting world – in the M?ori language, Te Ao Hurihuri – how might we manage such changes? There is an indigenous precedent of drawing upon the past to assist with present and future states – as the proverb ka mua ka muri indicates, ‘travelling backwards into the future,’ viewing the past spread out behind us, as we move into the unknown. Indigenous academics often draw inspiration from extant traditional viewpoints, reframing them as methodologies, and drawing on metaphor to shape solutions. Some of these frameworks, such as Te Whare Tapa Wh?, developed as a health-based model, have been adapted for educational purposes. Many examples of metaphor drawn from indigenous ways of thinking have also been adapted as design or designrelated methodologies. What is it about the power of metaphor, particularly indigenous ways of seeing, that might offer solutions for both student and teacher? One developing propositional model uses the Pacific voyager as exemplar for the student. Hohl cites Polynesian navigation an inspirational metaphor, where “navigating the vast Pacific Ocean without instruments, only using the sun, moon, stars, swells, clouds and birds as orienting cues to travel vast distances between Polynesian islands.”1 However, in these uncertain times, it becomes just as relevant for the academic staff member. As Reilly notes, using this analogy to situate two cultures working as one: “like two canoes, lashed together to achieve greater stability in the open seas … we must work together to ensure our ship keeps pointing towards calmer waters and to a future that benefits subsequent generations.”2 The goal in formulating this framework has been to extract guiding principles and construct a useful, applicable structure by drawing from research on two existing models based in Samoan and Hawaiian worldviews, synthesised via related M?ori concepts. Just as we expect our students to stretch their imaginations and challenge themselves, we the educators might also find courage in the face of the unknown, drawing strength from indigenous storytelling. Hohl describes the advantages of examining this approach: “People living on islands are highly aware of the limitedness of their resources, the precarious balance of their natural environment and the long wearing negative effects of unsustainable actions … from experience and observing the consequences of actions in a limited and confined environment necessarily lead to a sustainable culture in order for such a society to survive.”3 Calculated risks must be undertaken to navigate this space, as shown in this waka-navigator framework, adapted for potential use in a collaborative, studio-style classroom model. 1 Michael Hohl, “Living in Cybernetics: Polynesian Voyaging and Ecological Literacy as Models for design education, Kybernetes 44, 8/9 (October 2015). https://doi.org/ 10.1108/K-11-2014-0236. 2 Michael P.J Reilly, “A Stranger to the Islands: Voice, Place and the Self in Indigenous Studies” (Inaugural Professorial Lecture, University of Otago, Dunedin, New Zealand, 2009). http://hdl.handle.net/10523/5183 3 Hohl, “Living in Cybernetics”.
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Morocho-Jaramillo, David Eduardo. "Shuar architecture as a model of sustainability." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15029.

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In recent decades modern architecture has focused excessively on the search for new construction techniques to facilitate and improve the construction process in cities. This has reduced the application of local construction techniques and materials, leading to the neglect of cultural heritage and architectural landscape.As vernacular architecture relates to historical inhabitance of the territory with no theoretical or aesthetic pretences it is a viable model of sustainability. At no point do poverty and nostalgia for the past correspond to the way in which this type of architecture was conceived. The ways of thinking and life of indigenous cultures open a viable path towards the conservation of their architecture. Although today there is an inclination to build following the new tradition of modern materials and typologies, and leaving aside the close connection between the forms of inhabiting and their surroundings, it is necessary to create a heritage awareness of place, where its architecture can be adapted to a new way of conceiving architecture and its spaces to fulfil the needs of a modern society.
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Mortensen Steagall, Marcos, and Sergio Nesteriuk Gallo. "LINK 2022 4th Conference in Creative Practice, Research and Global South." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.191.

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It is increasingly overwhelming that our societies are living in disintegrating environments and need for more sustainable design approaches and wiser ways of living and being. Anthropogenic design impact in corporate spheres is causing socio-ecological destruction that threatens the underpinnings of civilisation and bio-diverse nature. Hence, economies and life worlds are facing the limitations of narratives of progress and creeds of growth with their designs and actions that are inapposite to the flourishing of life on our planet. In this context that the LINK Conference has emerged. LINK is a research group created from reflections we always had about our actions as educators, researchers, and practitioners in the field of Art and Design. Over the last few years, we have noticed that such concerns have remained while they have multiplied, diversified, and become more complex. The more we dialogued with people worldwide, especially from the so-called “Global South”, the more we realised that these same issues were also dear to our colleagues, albeit with their colours and contours. The intensification of globalisation and commodities fostered by markets and technology has led today’s critical theorists to advocate for new kinds of engagement between Art, Design and the world. Not coincidentally, the last decades saw significant contributions to Art and Design Research in the Global South and Indigenous contexts, where inquiry is situated within an intelligent and intelligible world of natural systems, replete with relational patterns for being in the world. Indigenising methodologies centre the production of knowledge around Art and Design processes and pieces of epistemologies derived from Indigenous Cultures. The relationships between researchers, practitioners and practice are being challenged and redefined, empowering Indigenous peoples to collect, analyse, interpret, and control research data instead of simply participating in projects as subjects. These shifting orientations and approaches respond for the decolonisation of research in higher education institutions and research methodologies employed by academics. Art and Design can help to transform obsolete social and economic practices into novel forms of life or living a meaningful life, thus replacing anthropo-centric Design for more pluriversal and transformational approaches beyond apocalyptical visions and dystopia. LINK Conference focuses on ways of knowing that inform research and methods involving Art and Design Research in the Global South and Indigenous contexts . LINK 2022 will challenge emerging themes, new epistemologies, and the multiple relationships between theory and practice (if such a distinction can be made). This recipe has consolidated as a sort of amalgam of LINK Conference. In its 4th edition, LINK 2022 celebrates the relationship between practice-led Art and Design research, Global South and Indigenous world views, fostering cognitive shifts to address twenty-first-century issues and the creation of inclusive communities that emphasise the interconnectedness (physical, social, emotional, spiritual, and intellectual) between people and landscapes. We hope you enjoy the reading.
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Reports on the topic "Indigenous cultures"

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Moutinho, Paulo, Isabella Leite, Andre Baniwa, Gregorio Mirabel, Carmen Josse, Marcia Macedo, Ane Alencar, Norma Salinas, and Adriana Ramos. Policy Brief: The role of Amazonian Indigenous Peoples in fighting the climate crisis. Sustainable Development Solutions Network (SDSN), November 2022. http://dx.doi.org/10.55161/hwoo4626.

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Indigenous territories (ITs) in the Amazon protect approximately 24.5 GtC aboveground, act as significant barriers to deforestation and forest degradation, and serve as an important buffer against climate change. Demarcated ITs have significantly less deforestation than unrecognized lands, demonstrating the importance of demarcating ITs to both protect the livelihoods and cultures of the Amazon’s native peoples and to conserve its forests and rivers.
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Dolan, John P. Understanding Culture in the Role of Indigenous Armies. Fort Belvoir, VA: Defense Technical Information Center, March 2008. http://dx.doi.org/10.21236/ada478930.

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Allison-Cassin, Stacy, Sean Hillier, Alan Odjig Corbiere, Deborah McGregor, and Joy Kirchner. Perspectives on Openness: Honouring Indigenous Ways of Knowing. Chair Rosa Orlandini. York University Libraries, October 2020. http://dx.doi.org/10.25071/10315/38038.

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York University Libraries Open Access Week 2020 panel discussion entitled, "Perspectives on Openness: Honouring Indigenous Ways of Knowing", moderated by Stacy Allison-Cassin, in conversation with Alan Ojiig Corbiere, Deborah McGregor, and Sean Hillier, that took place online on October 20, 2020. The theme for Open Access Week 2020 is Open With Purpose: Taking Action to Build Structural Equity and Inclusion. The basis of the discussion for the panel is the question, "In an era of open scholarship and research, how do we as a research community navigate and balance openness while respecting Indigenous knowledge and cultural expression?". This panel discussion offers the opportunity to encourage broader participation in conversations and actions around emerging scholarly communication issues, by centering on Indigenous approaches to open scholarship and research.
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Morris, Randall. The Cully Park Inter-Tribal Gathering Garden: Place-making Through Indigenous Eco-cultural Reclamation. Portland State University Library, January 2000. http://dx.doi.org/10.15760/geogmaster.03.

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Rogers, Jessa, Kate E. Williams, Kristin R. Laurens, Donna Berthelsen, Emma Carpendale, Laura Bentley, and Elizabeth Briant. Footprints in Time: Longitudinal Study of Indigenous Children. Queensland University of Technology, October 2022. http://dx.doi.org/10.5204/rep.eprints.235509.

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The Longitudinal Study of Indigenous Children (LSIC; also called Footprints in Time) is the only longitudinal study of developmental outcomes for Aboriginal and Torres Strait Islander children globally. Footprints in Time follows the development of Australian Aboriginal and Torres Strait Islander children to understand what Indigenous children need to grow up strong. LSIC involves annual waves of data collection (commenced in 2008) and follows approximately 1,700 Aboriginal and Torres Strait Islander children living in urban, regional, and remote locations. This LSIC Primary School report has been produced following the release of the twelfth wave of data collection, with the majority of LSIC children having completed primary school (Preparatory [aged ~5 years] to Year 6 [aged ~12 years]). Primary schools play a central role in supporting student learning, wellbeing, and connectedness, and the Footprints in Time study provides a platform for centring Indigenous voices, connecting stories, and exploring emerging themes related to the experience of Indigenous children and families in the Australian education system. This report uses a mixed-methods approach, analysing both quantitative and qualitative data shared by LSIC participants, to explore primary school experiences from the perspective of children, parents and teachers. Analyses are framed using a strengths-based approach and are underpinned by the understanding that all aspects of life are related. The report documents a range of topics including teacher cultural competence, racism, school-based Aboriginal and Torres Strait Islander education activities, parental involvement, engagement, attendance, and academic achievement.
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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.

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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.
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Pearce, Fred. Common Ground: Securing land rights and safeguarding the earth. Rights and Resources Initiative, March 2016. http://dx.doi.org/10.53892/homt4176.

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Up to 2.5 billion people depend on indigenous and community lands, which make up over 50 percent of the land on the planet; they legally own just one-fifth. The remaining land remains unprotected and vulnerable to land grabs from more powerful entities like governments and corporations. There is growing evidence of the vital role played by full legal ownership of land by indigenous peoples and local communities in preserving cultural diversity and in combating poverty and hunger, political instability and climate change. The importance of protecting and expanding indigenous and community ownership of land has been a key element in the negotiations of the Sustainable Development Goals and the Paris Agreement on climate change, and is central to their successful implementation. This report launches a Global Call to Action on Indigenous and Community Land Rights, backed by more than 300 organizations all over the world. It is a manifesto of solidarity with the ongoing struggles of indigenous peoples and local communities seeking to secure their land rights once and for all.
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Avis, William. Funding Mechanisms to Local CSOs. Institute of Development Studies, May 2022. http://dx.doi.org/10.19088/k4d.2022.089.

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Civil society can be broadly defined as the area outside the family, market and state. As such, civil society encompasses a spectrum of actors with a wide range of purposes, constituencies, structures, degrees of organisation, functions, size, resource levels, cultural contexts, ideologies, membership, geographical coverage, strategies and approaches.This rapid literature review collates available literature on funding mechanisms and barriers to local CSOs gaining access to funding and the extent to which funding leads towards organisational development and sustainability. Broadly, it is asserted that in terms of funding, local CSOs often struggle to secure funding equivalent to that of INGOs and their local representatives. Kleibl & Munck (2017) reflect that indigenous non-state actors do not receive large shares of development funding. For example, only 10% of the total funding for US-funded health projects in Uganda was allocated to indigenous non-state actors.Given the diversity of CSOs and the variety of contexts, sectors they work in and the services they supply, it is challenging to summarise funding mechanisms available to local CSOs and the barriers to accessing these. Recent analyses of CSO funding report that while the total CSO funding in many contexts has continued to increase in absolute terms since 2015, its relative importance (as a share of total Overseas Development Assistance) has been decreasing (Verbrugge and Huyse, 2018). They continued that ODA funding channelled through CSOs (i.e., funding that is programmed by the donor government) remains far more important in volumes than ODA channelled directly to CSOs (which is programmed by CSOs themselves).The literature identifies three principal mechanisms by which donors provide financial support to civil society actors: a) Direct support to individual or umbrella organisations; b) Via Southern government; c) Via Intermediaries – largely Northern NGOs.
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Price, Roz. Nature-based Solutions (NbS) – What are They and What are the Barriers and Enablers to Their Use? Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.098.

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This rapid review examines literature around Nature-based Solutions (NbS), what are NbS, the pros and cons of NbS, design and implementation issues (including governance, indigenous knowledge), finance and the enabling environment. The breadth of NbS and the evidence base means that this rapid review only provides a snapshot of the information available, and therefore does not consider all types of NbS, nor all sectors that they have been used in. Considering this limited scope, this report highlights many issues, some of which are that Covid-19 has highlighted the importance of NbS, Pros of NbS include the low cost compared to infrastructure alternatives; the flexibility in addressing multiple climate challenges; potential co-benefits such as better water quality, improved health, cultural benefits, biodiversity conservation. The literature also notes the cons of NbS including slow adaptation or co-benefits, very context specific making effectiveness difficult to measure and many of the benefits are non-monetary and hard to measure. The literature consulted suggest a number of knowledge gaps in the evidence base for NbS effectiveness including lack of: robust and impartial assessments of current NbS experiences; site specific knowledge of field deployment of NbS; timescales over which benefits are seen and experienced; cost-effectiveness of interventions compared to or in conjunction with alternative solutions; and integrated assessments considering broader social and ecological outcomes
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Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.

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The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.
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