Dissertations / Theses on the topic 'Indigenous Epistemologie'
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Bitter, Lauren M. "Decolonizing Ecology Through Rerooting Epistemologies." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/pitzer_theses/41.
Full textRichard, Gina Dawn. "Radical Cartographies: Relational Epistemologies and Principles for Successful Indigenous Cartographic Praxis." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/578886.
Full textFERRARI, SIMONE. "LOS DERROTEROS DEL PALABRANDAR. ESCRITURAS DE RESISTENCIA DESDE EL PUEBLO NASA EN COLOMBIA (1970-2020)." Doctoral thesis, Università degli Studi di Milano, 2021. http://hdl.handle.net/2434/818905.
Full textIn the last fifty years (1970-2020), indigenous Nasa communities in the Cauca Department (Colombia) have faced necropolitical processes of territorial segregation and systemic violence (Mbembe, 2006; Rozental, 2017), fomented by the century-old problem of the failure to acknowledge their ancestral homelands, by the internal Colombian armed conflict, by the activity of the transnational extractive industries operating in the region, and by the proliferation of narcotraffic (Peñaranda Supelano, 2012; Navia Lame, 2013; Peñaranda Supelano, 2015; CRIC, 2020). To face these entrenched devices of expropriation, violence, and ethnic silencing, Nasa people have progressively reconfigured the strategies in defence of their cultural and political autonomy (Wilches-Chaux, 2005; Valero Gutiérrez, 2016). In the framework of the organised strengthening of indigenous claims in the continent, culminating in the so-called emergencia indígena in the last decade of the 20th century (Bengoa, 2007; Bengoa, 2009), Nasa communities have forged multidimensional modalities of resistance, in which the traditional pacific conservation of territorial boundaries combines with the need to safeguard their own knowledge space. In the last two decades, Nasa communities have developed strategies to safeguard their communal cultural identity. These strategies are based on the idea of the defence of the “territory of the imagination” (Almendra, 2017) from the devices of discursive and symbolic invasion typical of necropower (López Barcenas, 2007; Walsh, 2010): a protective mechanism of Nasa epistemologies, cosmovisions, language, and spirituality, whose starting point is represented by the outline of a new autonomous conception of the word, in both the oral experience and its written expressions (Escobar, 2016). In this context, the present thesis investigates a corpus of writings realized by members of the indigenous Nasa communities in contemporary times (1970-2020). The research proposes an interpretation of the know-how of palabrandar, conceptualised in Nasa epistemologies, as the central hermeneutic tool for an understanding of the selected writings and of the actual images of resistance of the Cauca people. The proposal of palabrandar is defined in the text Entre la Emancipación y la Captura (2017) by the Nasa-Misak writer Vilma Almendra Quiguanás as an autonomous modality of reflection on the word, which is understood in a relationship of ontological interdependence with the action of benefit for the community (Almendra, 2017). The research is structured in two phases. The first two chapters propose a diachronic analysis of the founding process of the epistemological prism of the know-how of palabrandar, starting from an investigation of the written production of two Nasa authors: Álvaro Ulcué Chocué (1943-1984) and Vilma Almendra Quiguanás (1979). The writings, some of them unpublished, of the Catholic priest of Nasa ethnicity Ulcué Chocué are interpreted as a fundamental antecedent to the word’s autonomous conception as defined in the text Entre la Emancipación y la Captura by Vilma Almendra Quiguanas. The analysis seeks to discuss a positioning of the epistemic connotations of palabrandar within a gnosiological cartography of the indigenous knowledge of Abiayala, interpreted in its integrality of pluriverse of enunciation and expression of ancestral knowledge in a futural dimension (Escobar, 2016; Rocha Vivas, 2017; Escobar, 2018). The second part of the thesis aims to outline the semantic and symbolic forms through which the notion of palabrandar translates into written expressions. The writings of some members of the Nasa community are discussed taking into account their dimension of oralitegraphic textualities (Rocha Vivas, 2017), that is textual productions shaped by the confluence of multidimensional codes, which can be expressed through books or other spaces where Nasa knowledge is transmitted, such as stones or walls (Faust, 2001; Rappaport, 2004; Rappaport, 2008; Perdomo, 2013). In this perspective, the analysed corpus consists of some textual passages from the volume Entre la Emancipación y la Captura by Vilma Almendra Quiguanás and of a series of written productions (graffiti) realised by members of the Nasa community in the public space of the Toribío territory. The latter has been decoded by contextualising and applying to Nasa epistemologies the theoretical-methodological tools of linguistic landscape research in areas of social tension (Shoamy y Gorter, 2008; Delgado, 2011; Rubdy, 2015; Woldemariam, 2016). The exegetic trajectory developed in the thesis is structured methodologically by inserting the contemporary Nasa written productions in an ontological space of autonomous knowledge, which dialogues with proposals from the social and human sciences. This dialogical process reproduces the intercultural dimension of the actual dynamics of the negotiation of knowledge in Nasa communities (Rappaport, 2003; Bengoa, 2009). Consequently, categories such as ‘writing’, ‘resistance’, and ‘territory’ are interpreted according to the signification they possess in the epistemological Nasa universe (Rappaport, 2004; Wilches-Chaux, 2005; Perdomo, 2013; G. Ulcué, 2015; Sanabria Monroy, 2016; Muñoz Atillo, 2018). The adopted hermeneutic path is supported by fieldwork in different Nasa communities in the North-East Cauca region, and in particular by five research trips between September 2018 and September 2020. Fieldwork has consisted of archival research at the Parish Library in Toribío, conversations, interviews and interchanges with members of the Nasa community, the participation in meetings and rituals in the attempt to dialogue with the spaces of Cauca indigenous knowledge in every dimension of its expression: orality, rituality, collective gathering, and writing (Garzón Lopez, 2013; Rocha Vivas, 2017).
Fehlauer, Tércio Jacques. ""Un camino sin camino" : a epistemologia paradoxal da universidade "amawtay wasi" e o paradoxo indígena do desenvolvimento rural equatoriano." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2014. http://hdl.handle.net/10183/132916.
Full textThis work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.
Donelson, Danielle E. "Theorizing a Settlers' Approach to Decolonial Pedagogy: Storying as Methodologies, Humbled, Rhetorical Listening and Awareness of Embodiment." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1526311038498932.
Full textMunoz, Joaquin, and Joaquin Munoz. "The Circle of Mind and Heart: Integrating Waldorf Education, Indigenous Epistemologies, and Critical Pedagogy." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/621063.
Full textFlynn, Eugene E. "Reading our way: An Indigenous-centred model for engaging with Australian Indigenous literature." Thesis, Queensland University of Technology, 2022. https://eprints.qut.edu.au/227811/1/Eugene_Flynn_Thesis.pdf.
Full textBrown, Crete. ""Unsettling" the Bear River Massacre| A Transformative Learning and Action Project Utilizing Indigenous Worldviews and Ceremonial Elements." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3606920.
Full textGrounded in the transformative paradigm (p. 35), this study asked, “In what ways might a group of non-Natives be individually and socially transformed by encountering the Bear River Massacre from within Indigenous Worldviews?” The methodology incorporated Indigenous Worldviews and ceremonial processes (Wilson, 2008) into Queensland University’s Indigenous Australian Studies’ model (Mackinlay & Barney, 2010), interweaving transformative learning processes with Indigenous elements such as a traditional Shoshone sweat lodge, visiting a massacre site, and listening to a Shoshone elder. During ceremonially centered mini retreats data was collected via individual journals, group email and process notes, art-based expressions, videotaping, individual and group written evaluations and surveys, and follow up interviews. Findings established “perspective transformation” (King, 2009) in 80% of participants within the dimensions of better understanding the Bear River Massacre, the Shoshone people, the colonization process, and the loss of their own Indigenous roots. Follow-up interviews revealed that 87.5% of respondents believed that the integration of Indigenous elements into the project impacted their learning experience “a great deal.” 87.5% reported sustained behavioral x change in relation to the topic and 71% stated they wanted to get to know Native people and culture better. In addition, 43% stated they were interested in obtaining a public Presidential apology to Native people. Unconscious shadow transference material (Romanyshyn, 2007) emerged and was discussed from a depth psychology perspective. Limitations to this study include sample size and lack of funding. The theoretical development of ceremonial research potentially expands this method into other areas of inquiry.
Carrubba-Whetstine, Christina R. "INTEGRATING LOCAL AND ACADEMIC KNOWLEDGE: AN EXPLORATION OF LOW-INCOME AND WORKING-CLASS COLLEGE STUDENT EXPERIENCES EMPLOYING AUTOETHNOGRAPHY AND INDIGENOUS EPISTEMOLOGIES." Miami University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=miami1437570487.
Full textSoaladaob, Kiblas. "Cultivating Identities: Re-thinking Education in Palau." Thesis, University of Canterbury. Macmillan Brown Centre for Pacific Studies, 2010. http://hdl.handle.net/10092/5889.
Full textVenable, Jessica C. "Toward Epistemological Diversity in STEM-H Grantmaking: Grantors’ and Grantees’ Perspectives on Funding Indigenous Research, Programming, and Evaluation." VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4308.
Full textSouthall, Joel. "Situating Vine Deloria, Jr.'s Philosophy of Science." Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/19344.
Full textDiop, Ousmane. "Decolonizing Education in Post-Independence Sub-Saharan Africa: The Case of Ghana." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1385073171.
Full textHardison-Stevens, Dawn Elizabeth. "Knowing the Indigenous Leadership Journey: Indigenous People Need the Academic System as Much as the Academic System Needs Native People." Antioch University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1393513741.
Full textPerfeito, Sidnei da Silva. "Direitos territoriais dos índios no STF: superando a epistemologia da invisibilidade social indígena através do reconhecimento primário e da contrapublicidade." Universidade do Vale do Rio dos Sinos, 2017. http://www.repositorio.jesuita.org.br/handle/UNISINOS/6806.
Full textMade available in DSpace on 2017-11-30T15:12:17Z (GMT). No. of bitstreams: 1 Sidnei da Silva Perfeito_.pdf: 1480498 bytes, checksum: be584b0dbad66bb993ebb9a645870f0d (MD5) Previous issue date: 2017-08-14
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É notório que os conflitos por terras reclamadas por indígenas ainda persistem, mesmo depois do reconhecimento conferido pela Constituição Federal de 1988 e da paradigmática decisão sobre a demarcação da Terra Indígena (TI) Raposa Serra do Sol. A vasta normatização sobre o tema, tanto no âmbito global como local, não foi suficiente para que o Supremo Tribunal Federal (STF) prolatasse decisão que reconhecesse a ancestralidade do direito à ocupação, e com isso colaborasse na pacificação do assunto. Portanto, a pergunta que se pretende responder contempla tal cenário contraditório: se houve efetivo reconhecimento formal, por que, apesar disso, os índios ainda reivindicam as terras que simbolizam sua cultura e sua razão de existir? A partir dessa indagação é que se lança um olhar perspectivado pelas teorias de Axel Honneth e de Nancy Fraser na busca de ideias que possam representar a superação do quadro de falta de efetividade dos direitos dos povos indígenas. De início, Honneth defendeu uma teoria monista de reconhecimento cujo fundamento reside na autorrealização, pois entende que as experiências de sofrimento e de exclusão formam o combustível capaz de desencadear lutas que repercutem nos movimentos sociais, e assim haveria a emancipação do indivíduo a ponto de resolver também os problemas de distribuição. Noutra direção, em debate com Honneth, Fraser alega que o reconhecimento por si só é incapaz de resolver todas as injustiças e que é preciso conjugar medidas aptas a promover a distribuição. A partir desses estudos, os doutrinadores concebem outras propostas que objetivam superar a invisibilidade, transpor a subordinação de status, entender a reificação como produto do esquecimento do reconhecimento antecedente e a importância dos contrapúblicos em relação às arenas oficiais de debate. Norteando-se por esse referencial teórico, empreendeu-se uma revisão da evolução do reconhecimento formal dos direitos dos indígenas e uma crítica ao modo como referidas normas foram recebidas na decisão da demarcação da TI Raposa Serra do Sol e outras decisões que igualmente não contribuíram para a pacificação dos conflitos. Ao final, tencionou-se mostrar que as teorias de Honneth e de Fraser - isoladamente ou aliadas - podem contribuir para a efetivação dos direitos territoriais já reconhecidos aos indígenas.
It is well-known the conflicts for land claimed by indigenous peoples still persist, even after the recognition of the lands granted by the Federal Constitution of 1988 and the paradigmatic decision about the demarcation of Raposa Serra do Sol Indigenous Land. The vast regulation concerning the theme, both at global and local level, was not enough for the Federal Supreme Court to pronounce a decision recognizing the ancestry of the right to occupation and, thereby, to collaborate to pacify the issue. The question to be answered has this contradictory scenario: if there was an effective formal recognition, why, despite this, do the Indians still claim the lands that symbolize their culture and their reason to exist? From this question, a look is cast, under the theories of Axel Honneth and Nancy Fraser, in the search for ideas that can represent the overcoming of the frame of effectiveness of indigenous peoples’ rights. At the beginning, Honneth defended a monistic recognition theory, based on self-realization, once he understands the experiences of suffering and exclusion are able to form the fuel that will commence struggles which have repercussion on social movements and, with this, would happen an individual emancipation able to solve distribution problems. In another direction, debating with Honneth, Fraser says recognition, by itself, is unable to solve all injustices and so it is necessary to combine measures capable of promoting distribution. From these studies, the authors conceive other proposals aimed at overcoming invisibility, subordination status, understanding reification as a product of forgetfulness of antecedent recognition, and the importance of counterpublics in relation to official debate arenas. Always guided by this theoretical reference, it was done a review of the evolution of formal indigenous rights recognition and a critique of the way these norms were received in the demarcation trial of Raposa Serra do Sol Indigenous Land and other decisions likewise did not contribute to pacify conflicts. At the end, it was attempted to demonstrate that Honneth and Fraser’s theories, isolated or allied, can contribute for the realization of territorial rights already recognized to indigenous.
Wafula, Robert J. "Male ritual circumcision among the Bukusu of Western Kenya : an indigenous African system of epistemology and how it impacts Western forms of schooling in Bungoma District /." View abstract, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3220621.
Full textLawrence, Salmah Eva-Lina. "Speaking for ourselves. Kwato Perspectives on Matriliny and Missionisation." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/147059.
Full textNyirenda, Misheck. "The Bible through African eyes : a comparative study of the epistemology in the hermeneutics of indigenous preachers in eastern Zambia with that in select intra-biblical appropriations and re-appropriations of the Exodus event and its ramifications for African biblical hermeneutical methods." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/30595.
Full textParra, Witte Falk Xué. "Living the law of origin : the cosmological, ontological, epistemological, and ecological framework of Kogi environmental politics." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274896.
Full textQueskekapow, James L. "Kéhté-yatis onakatamakéwina [What the Elder leaves behind]: Maskéko epistemologies, ontology and history." 2013. http://hdl.handle.net/1993/22124.
Full textRobertson, Dwanna Lynn. "Navigating indigenous identity." 2013. https://scholarworks.umass.edu/dissertations/AAI3603144.
Full text"Diné Research Practices and Protocols: An Intersectional Paradigm Incorporating Indigenous Feminism, Critical Indigenous Research Methodologies and Diné Knowledge Systems." Doctoral diss., 2020. http://hdl.handle.net/2286/R.I.57444.
Full textDissertation/Thesis
Doctoral Dissertation Social Justice and Human Rights 2020
"Reforming Federal Indian Housing Programs: The Socio-Cultural, Political, & Health Benefits of Utilizing Indigenous Epistemologies & Architecture." Master's thesis, 2020. http://hdl.handle.net/2286/R.I.63072.
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Masters Thesis American Indian Studies 2020
"Intersections between Pueblo Indian Epistemologies and Western Science Through Community-Based Education at the Santa Fe Indian School." Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.30055.
Full textDissertation/Thesis
Doctoral Dissertation Justice Studies 2015
Daley, Lara Dorothy. "An urban cultural interface: (Re)thinking urban anti-capitalist politics and the city in relation to Indigenous struggles." Thesis, 2019. http://hdl.handle.net/1959.13/1411979.
Full textA limited yet growing number of contributions in urban geography have sought to address cities in Indigenous/settler colonial contexts as both Indigenous place/space and as sites and processes tied to ongoing Indigenous dispossession. In Australia, there is an important and growing literature engaging cities as spaces of both historical and ongoing Indigenous presence and as Country. Yet, more work needs to be done to complicate and challenge existing urban theory, practice and struggles in relation to Indigenous ontologies, epistemologies and struggles. Thinking from the protests against the G20 in Meanjin/Brisbane in 2014, this thesis adds to engagements with the city as Indigenous place/space, particularly in the context of urban struggle and the more-than-human, engaging city as Country. It asks what the simultaneous presence of ongoing colonisation and Indigenous presence mean for non-Indigenous activists and movements in urban settings and how we understand who each of us are, where we are and how we might do politics and urban theorising differently in relation to Indigenous epistemologies, ontologies and struggles. I undertake this thinking and engaging from my position as a non-Indigenous person learning my place, relationships and responsibilities situated as both a social movement participant and researcher on stolen lands and Indigenous place/space/Country.
Leik, Vivian. "Bringing indigenous perspectives into education: a case study of "Thunderbird/whale protection and welcoming pole: learning and teaching in an indigenous world"." Thesis, 2009. http://hdl.handle.net/1828/1584.
Full textVaughn, Melissa. "Spiritual Blues: A Blues Methodological Investigation of a Black Community's Culturally Indigenous Ways of Knowing and Citizenship Praxis." 2016. http://scholarworks.gsu.edu/eps_diss/142.
Full textFernandez-Osco, Marcelo. "El Ayllu y la Reconstitución del Pensamiento Aymara." Diss., 2009. http://hdl.handle.net/10161/1645.
Full textThis dissertation focuses on the intellectual and political trajectory of the Taller de Historia Oral Andina (THOA), an autonomous indigenous working group in which I participate, alongside other Aymaras and Quechuas from Bolivia. Grounding itself on the recuperation of ancestral knowledges of the ayllu and its reconstitution, this group has been seeking to decolonize knowledge and therefore society at large.
I have used an oral history methodology, revaluing the word and knowledge of the forefathers and foremothers. They are the inheritors and experts of the movement of caciques and representatives of communities and ayllus, who in the early twentieth century focused on defending their territorial rights on the basis of old colonial titles against the attacks of the landowning oligarchy. Using this methodology, I have questioned such principles of Western research as subject-object, Cartesian rationalism, the instrumental character of research, social discrimination, and epistemic racism in academia.
Guided by the Aymara axiom of qhip nayr uñtasis sarnaqapxañani, looking back to walk forth, as a pluriversal way of thinking that points the contemporaries to their immediate past and deep communal memory, out of whose relation critical sense emerges, it was possible to articulate the process of "Reconstitution and Strenghtening of the Ayllu," whose objective is the reconstitution of political and social organizing forms of thought, as well as the "renewal of Bolivia."
The concept of complementary duality is a salient aspect of Aymara and Quechua ontology, since together with triadic and tetralectic models, these are principles structuring ayllu knowledge, social organization, and politics. These principles are very different from the paradigms of dialectical materialism or the politics of "left" and "right." Despite colonial practices and colonialism, these principles still govern ayllu or communities, as paradigms learnt in the experience of work and needs, through the long observation of the cosmological movement and integration with animal and plant kingdoms, with mountains and vital or energetic fluids making up beings in the environment, all of which are considered as brethren and protecting parents.
Aymara and Quechua thought are wholistic and integral. Among their most important axes are parity and complementarity. These constitute a kind of vital codes, which in a way similar to deoxyribonucleic acid (DNA) are found in almost all beings, in their most diverse modality, and therefore are the guarantors for the transmission of values and survival.
The THOA belongs to the range of lettered indiginous thinkers, such as Felipe Waman Puma de Ayala and Juan de Santa Cruz Pachacuti, as well as of the work Dioses y hombres de Huarochirí, the couple Katari-Amaru, or Eduardo Leandro Nina Qhispi - creator of the principle of brotherhood, who proposed the "renovation of Bolivia" -, among others who through our actions reivindicate the wisdom of the ayllus, which expresses a different way of doing politics. Bolivia's current President, Evo Morales, would be the starting point of that model, whose goal is the suma jaqaña or "good living".
Dissertation
Oyekunle, Akinpelu Ayokunnu. "An exploration of an indigenous African epistemic order : in search of a contemporary African environmental philosophy." Thesis, 2021. http://hdl.handle.net/10500/27624.
Full textThere is an urgent need to develop sustainable solutions to the epochal environmental problems that the world at large and Africa in particular are currently facing. The current environmental philosophy does not seem to be able to resolve satisfactorily all the environmental crises of our world, as they have been largely influenced by Western oriented perspectives on one hand that are laden with dualistic and anthropocentric view of the world, and are ethics based on the other hand, and as such focuses less on human beings’ relationship with Nature. To the extent that attempts were made by scholars to advance an African orientation in environmental philosophy, these attempts have been bedridden with over-reliance on ethics. Relying mainly on ethics as the philosophical framework for addressing environmental issues, it neglects the epistemological dimensions of the African intellectual thoughts. To this end, minimal results has been achieved in the quest for panacea to environmental crisis, especially in Africa. This study, thus, advances an African outlook in environmental philosophy that would be both participatory and interdisciplinary in the quest for more meaningful and pragmatic problem-solving frameworks in environmentalism. The research seeks to further improve in the development of an African oriented Environmental Philosophy by committing to the exploration of an African epistemic outlook for environmentalism. This exploration is hinged on the epistemic stance abstracted from indigenous knowledge systems of African people in general and the Yoruba and Igbo people of the Western part of Nigeria, in West Africa, in particular. Accordingly, the research queries the tendency of the current discourse of environmental philosophy to over rely on ethics. The study further argues for a shift in the conceptual framework, approaches and methods employable in confronting the environmental challenges besetting the world today. It opines that we construct African environmental philosophy from the idea of “African Epistemic Order” (AEO). It argues that an environmental philosophy that is African in orientation, must have a conceptual understanding of the ontological and relational holism pervading the African epistemic order. Such an understanding will enhance the reordering and healing of the damaged human’s relationship with the natural environment (Nature). This study, therefore, provides building blocks for an environmental philosophy that is both African in making, global in practice and affirming respect to Nature.
Kukhona isidingo esiphuthumayo sokuthola izixazululo eziqhubekela phambili ngesikhathi sezinkinga zendalo umhlaba wonkana, kanye ne-Afrika imbala ezibhekene nazo okwamanje. Okwamanje amafilosofi endalo abonakala engakwazi ukuxazulula izinkinga zendalo zomhlaba wethu ngokwanele. Lokhu kungoba kunomthelela omkhulu wemibono yamazwe aseNtshonalanga (enomthelela omkhulu wombono we-dualistic and anthropocentric ngomhlaba) kanti ngakolunye uhlangothi, kanti futhi ngenxa yokuthi aphansi kwenqubo yama-ethics ngakolunye uhlangothi. Kanti ke ngenxa yalokhu, kugxilwa kakhulu ebudlelwaneni phakathi kwabantu kanye nemvelo (okusho indalo yangokwemvelo). Ngisho noma imizamo yenziwe zifundiswa ukuqhubela phambili umbono wefilosofi yendalo, le mizamo ikhathazwe kakhulu ukuncika kwezama-ethics. Lolu cwaningo luqhubela phambili umbono ngesilosofi yesi-Afrika ngokwendalo, ezokwenza ukuthi kube nokubili, ukubamba iqhaza kanye nokuxhumana kwemikhakha ehlukene ekuthungatheni kwayo uhlaka lokuxazulula izinkinga olubambekayo ngokwendalo. Ucwaningo lufuna ukuthuthukisa iFilosofi yesi Afrika ngokwendalo ngokuzimisela ukuthungatha umthombo nombono wolwazi ngokwendalo. Lokhu kuthungatha kuncike kwisimo sezomthombo wolwazi otholakala kwizinqubo zesintu zabantu base-Afrika ngokunabile, kanti ikakhulukazi ngabantu bamaYoruba kanye nama-Igbo kwingxenye eseNtshonalanga neNigeria, eNtshonalanga Afrika ikakhulukazi. Lolu cwaningo, ngakho-ke luyisakhelo sefilosofi yendalo, engesi-Afrika ikakhulukazi, kodwa ebheka kumazwe omhlaba ngokwenza, kanye nokuqinisekisa mayelana Nemvelo.
Ho na le tlhoko e potlakileng ya ho ntlafatsa ditharollo tse tsitsitseng tsa mathata a nako a tikoloho ao lefatshe ka bophara, haholo-holo Afrika, a tobaneng le ona hajwale. Difilosofi tsa hajwale tsa tikoloho ha ho bonahale di ka kgona ho rarolla mathata ohle a tikoloho a lefatshe la rona ka mokgwa o kgotsofatsang. Lebaka ke hore di anngwe haholo ke dikgopolo tsa Bophirima (di le boima jwalo, ka lehlakore le le leng le nang le pono e habedi le le nkang botho bo le bohlokwa ho boteng ba lefatshe) ka lehlakoreng le leng hobane di thehilwe hodima melao ya boitshwaro. Kahoo, ha di shebane haholo le kamano dipakeng tsa batho le tlhaho (ke hore, tikoloho ya tlhaho). Le ha boiteko bo entswe ke ditsebi ho ntshetsa pele tlwaelo ya Maafrika ho filosofi ya tikoloho, boiteko bona le bona bo na le boitshetleho bo fetelletseng ho boitshwaro. Phuputso ena e ntshetsa pele pono ya Seafrika filosofing ya tikoloho eo e ka bang ya tshebedisano le ya ho kopana ha dithuto tse fapaneng molemong wa ho batla meralo e nang le moelelo le ho rarolla mathata bothateng ba tikoloho. Patlisiso ena e batla ho ntlafatsa ntshetsopele ya Filosofi ya Tikoloho e sekametseng Afrika ka ho itlama ho fuputsa pono ya tsebo ya Afrika bakeng sa tikoloho. Patlisiso ena e ipapisitse le boemo ba tsebo bo nkilweng ditsamaisong tsa tsebo ya matswallwa tsa batho ba Maafrika ka kakaretso le batho ba Yoruba le ba Igbo ba karolo e ka Bophirima ya Nigeria, Afrika Bophirima ka ho kgetheha. Phuputso ena, ka hona, e fana ka motheo bakeng sa filosofi ya tikoloho eo e leng ya Seafrika ka botlalo, e akaretsang tshebetsong, mme e tiisang bonnete ba Tlhaho.
Philosophy, Practical and Systematic Theology
D. Phil. (Philosophy)
"Sustainable Communities: Through the Lens of Cherokee Youth." Doctoral diss., 2016. http://hdl.handle.net/2286/R.I.42043.
Full textDissertation/Thesis
Project Booklet
Doctoral Dissertation Community Resources and Development 2016
"How to be a student: Students who identify as Aboriginal and their experiences mediating identities at university." Thesis, 2014. http://hdl.handle.net/10388/ETD-2014-03-1444.
Full textBradette, Marie-Eve. "Langue(s) en portage : résurgences et épistémologies du langage dans les littératures autochtones contemporaines." Thesis, 2020. http://hdl.handle.net/1866/24787.
Full textConsidering the context of multiple dispossessions, the extraction and invisibilization of Indigenous languages, and the subsequent imposition of colonial languages, which residential school literature recounts in great detail, this dissertation reflects on how contemporary Indigenous women writers, who write in English or in French (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine and Cherie Dimaline), are attempting to (re)negotiate both Indigenous and colonial languages in their works. More specifically, through a close reading of selected texts, this thesis explores how Indigenous literatures are deeply embodied, situated, and relational places of knowledge and, as such, they convey the possibilities of language through their literary interventions. Thus, I argue that contemporary Indigenous literatures enable the creation of critical theories of language, in which body, language, and land (both physical and metaphysical) are intimately connected; language, and its conceptualization by women writers, enables a web of relations through writing that presents this interconnectedness between the sensible and spiritual worlds, and between human and other-than-human beings. Building on Indigenous epistemologies (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), this thesis argues that through poetic and narrative imagination, which differs from a return to the linguistic structures of Indigenous languages, the creative writers explored in this dissertation are reclaiming epistemologies and creating theories of language by putting them at the forefront of their literary practices.
Avila, Sakar Andrea. "Experiencing Allyhood: the complicated and conflicted journey of a spiritual-Mestiza-Ally to the land of colonization/decolonization." Thesis, 2012. http://hdl.handle.net/1828/4376.
Full textGraduate
Jaworski, Katrina. "The gender of suicide." 2007. http://arrow.unisa.edu.au:8081/1959.8/48839.
Full textBaloyi, Lesiba. "Psychology and psychotherapy redefined from the view point of the African experience." Thesis, 2008. http://hdl.handle.net/10500/1346.
Full textPsychology
D. Phil. (Psychology)
Johnson, Kay. "Unsettling exhibition pedagogies: troubling stories of the nation with Miss Chief." Thesis, 2019. http://hdl.handle.net/1828/11132.
Full textGraduate
Velthuizen, Andreas Gerhardus. "The management of knowledge : a model for the African Renaissance." Thesis, 2007. http://hdl.handle.net/10500/3336.
Full textPolitical Sciences
D. Litt. et Phil. (Politics)
Marsters, Roger Sidney. "Approaches to Empire: Hydrographic Knowledge and British State Activity in Northeastern North America, 1711-1783." 2012. http://hdl.handle.net/10222/15823.
Full textMokgoatsana, Sekgothe Ngwato Cedric. "Identity : from autobiography to postcoloniality : study of representations in Puleng's works." Thesis, 1999. http://hdl.handle.net/10386/2130.
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