Journal articles: 'Indigenous Epistemologie'

1

Jimoh, Anselm Kole. "Reconstructing a Fractured Indigenous Knowledge System." Synthesis philosophica 33, no. 1 (November 6, 2018): 5–22. http://dx.doi.org/10.21464/sp33101.

Full text

Abstract:

Afričko iskustvo kolonizacije zavijestilo je kulturu epistemološkog utišavanja afričke domorodačke epistemologije monokromatskom logikom zapadnog mišljenja. Sistematično je obezvrijedila afričke domorodačke sustave znanja time što je afrički intelektualni pogon predstavljala kao alogičan i ponekad primitivan. Odmah po kolonijalnom iskustvu, pokušaji nekih afričkih istraživača da utvrde dubinu afričkog obrazovanja razlomilo je afričke sustave znanja. Do toga je došlo jer su pokušali koristiti zapadnjačku logiku i modele kao paradigme za istraživanje, ispitivanje i ocjenjivanje afričke prakse znanja. U ovom istraživanju argumentiram za potrebu rekonstruiranja razlomljenog sustava afričkog domorodačkog znanja. Predstavit ću kako su sustavi afričkog domorodačkog znanja (AIKS), na što se u radu još referiram kao na afričku domorodačku epistemologiju, iskrivljeni i razlomljeni. Potom, predložit ću rekonstrukciju tako što ću artikulirati kako stječemo i ovjeravamo znanje u afričkoj domorodačkoj epistemologiji. Pod afričkom domorodačkom filozofijom podrazumijevam sustav istraživanja, razumijevanja, zaprimanja i označavanja afričke koncepcije zbilje koja je specifično afrička i filozofijska. S obzirom na to, primijenit ću filozofijsku metodologiju kritičke analize, evaluacije i rekonstrukcije u svrhu ocrtavanja pojmova domorodačkog sustava znanja (IKS), afričke domorodačke epistemologije, efekta kolonijalnog razlamanja, globalizacije te zapadnog uokvirenja sustava afričkog domorodačkog znanja. Donosim zaključak da je za rekonstruiranje afričke domorodačke epistemologije potrebno osloboditi je zapadnjačke paradigme procjenjivanja. Time bi se odrazio autentični uzorak afričke misli koji opisuje spoznavanje istinito za afričko iskustvo, kako u prošlosti tako i danas, bez da se drugi oblici spoznavanja podcjenjuju

APA, Harvard, Vancouver, ISO, and other styles

2

War'i, Muhammad. "Post-Theistic Negotiation Between Religion And Local Customs: Roles Of Indigenous Local Faiths In Lombok Island: Study Of Epistemology And Sociology Of Knowledge." Dialog 43, no. 2 (December 21, 2020): 209–24. http://dx.doi.org/10.47655/dialog.v43i2.388.

Full text

Abstract:

This article describes post-theistic negotiation conducted by the followers of indigenous local faith in Lombok Island. This study is a qualitative research method based on epistemological and sociological perspectives. This research found: first the epistemological structure developed by indigenous religion’s followers is constructed in the frame of established epistemological cycles; second, social reality construct within Lombok community is dynamic supported by local belief, intellectual maturity, intellectual maturity, and social awareness. Third, religion and local customs have compatible relations. Post-theistic negotiation is seen as a means to boast inter- faith dialogue. Tulisan ini membahas tentang negosiasi post-theistik penghayat kepercayaan lokal dalam mendialogkan agama dan adat di Pulau Lombok. Dengan menggunakan metode penelitian kualitatif, melalui analisis epistemologi dan sosiologi pengetahuan, penelitian berkesimpulan: Pertama, formasi epistemologi yang dikembangkan para penghayat kepercayaan lokal menujukkan model persinggungan epistemologis yang menunjukkan kemapanan dalam tiap-tiap lingkaran epistemologis. Kedua, konstruksi realitas sosial yang mengelilingi individu maupun komunitas masyarakat Lombok bergerak dalam lingkaran sosial yang dinamis dimana warisan kepercayaan lokal, kemapanan intelektual, kepekaan sosial telah memberikan warna pada bangunan sosial mereka saat ini. Ketiga, agama dan adat tidak boleh dipertentangkan tanpa melalui proses intelektual dan sosial yang panjang. Negosiasi post-theistik adalah mekanisme penting yang layak digunakan dalam dialog antar keyakinan secara khusus dan dialog agama-agama secara umum guna menuju suatu tatanan masyarakat dialog yang mapan.

APA, Harvard, Vancouver, ISO, and other styles

3

Edwards, Shane, and Kieran Hewitson. "Indigenous Epistemologies in Tertiary Education." Australian Journal of Indigenous Education 37, S1 (2008): 96–102. http://dx.doi.org/10.1375/s1326011100000429.

Full text

Abstract:

Abstract This paper contends that Indigenous epistemologies in educational curriculum can serve as powerful counter hegemonic action to dominant discourses. It then discusses how the implementation and application of Indigenous epistemologies in adult educational curricula can support intellectual sovereignty and positive identity construction for Indigenous wellbeing.

APA, Harvard, Vancouver, ISO, and other styles

4

Parola, Giulia, and Loyuá Ribeiro Fernandes Moreira da Costa. "Novo constitucionalismo latino americano: um convite a reflexões acerca dos limites e alternativas ao direito." Teoria Jurídica Contemporânea 3, no. 2 (May 20, 2019): 6–22. http://dx.doi.org/10.21875/tjc.v3i2.23890.

Full text

Abstract:

RESUMO:A história do direito demonstra a estreita relação do Direito com a dominação de povos subalternizados e a legitimação de atos opressores, instituídos em benefício de interesses econômicos. Diante disso, a busca por um direito descolonial mostrase urgente. Para tanto, são analisadas as origens epistemológicas do direito, do constitucionalismo, dos direitos humanos e da dignidade humana, indagando se o Novo Constitucionalismo Latino-Americano seria um passo rumo à descolonização do direito. Isso porque este movimento ainda contempla um paradigma que vai de encontro às premissas dos sistemas constitucionais tradicionalmente adotados. O Novo Constitucionalismo Latino-Americano se caracteriza por constituições que inserem epistemologias indígenas em seus textos, aportando um conceito de viver bem mais amplo que o do liberalismo. As epistemologias do Sul, ao serem constitucionalmente introduzidas, exibem potencial para lidar com os dilemas da sociedade global. A urgência de se interrogar sobre um Direito pautado nas epistemologias do Sul advém da inquietação quanto às promessas não cumpridas da modernidade, que convocam o Direito a acolher estas epistemologias como seu fundamento. ABSTRACT:Legal history established a strong link between Law, subaltern’s domination, and the legitimation of oppressive acts to the benefit of economic interests. Taking this into account, the need to decolonize Law is urgent. For that reason, we intend to analyze the epistemological origins of law, constitutionalism, human rights and human dignity, questioning whether the New Latin American Constitutionalism is a step towards to the decolonization of Law. The motivation that lies behind that question is the convergence of New Latin American Constitutionalism with the premises held by traditional constitutional systems. Latin American constitutionalism marks itself by inserting indigenous epistemologies into constitutional texts and bearing a concept of good living that surpass the liberal conception. The constitutionalization of Southern epistemologies has also shown potential in dealing with global society dilemmas. The urgency to consider a legal system based on the epistemologies of the South derives from the unfulfilled promises of modernity, which requires Law itself to account for these alternatives as its foundation.

APA, Harvard, Vancouver, ISO, and other styles

5

Meissner, Shelbi Nahwilet. "Reclaiming Rainmaking from Damming Epistemologies." Environmental Ethics 42, no. 4 (2020): 353–72. http://dx.doi.org/10.5840/enviroethics202042433.

Full text

Abstract:

In California Indian epistemologies, water, land, language, and knowledge are intimately connected through ancient cycles of research, ceremony, and kinship. Since creation, ‘atáaxum champúulam//Luiseño medicine people sang for rain, holding ceremonies that kept the rivers full, the plants strong, and our people from thirst. Rainmaking in this essay serves as an example of an Indigenous lifeway and practice that was subjected to colonial violence; rainmaking also serves as a more figurative and emblematic example of a central feature of Indigenous epistemologies in which language, land, governance/clan systems, and ceremony are linked together as an embodied practice. Embodied practices and the cluster of concepts connected to them are contrasted throughout this essay with parcels, or aspects of Indigenous lifeways that are rendered as individualized pieces or as mere resources. Indigenous lifeways are rendered as parcels or mere resources through a process of structural epistemic injustice (contributory injustice) that can be referted to as epistemic damming. Through contributory injustice, or epistemic damming, settler colonial legal and academic structures have transformed Indigenous practices by rendering them into parcels, or mere resources, and doling them out piecemeal back to Indigenous communities as a lackluster gesture at justice. This essay (1) provides sorely underdiscussed historical context of the impacts of settler colonialism on Indigenous lifeways and practices, spotlighting the specific manifestations of settler colonial violence in California, (2) shows how Indigenous practices are epistemically dammed, or subjected to structural contributory injustice, highlighting contemporary examples thereof, and (3) briefly gestures at a now-visible roadmap of avenues of Indigenous resistance with hazards such as contributory injustice flagged along the way.

APA, Harvard, Vancouver, ISO, and other styles

6

Clement, Vincent. "Beyond the sham of the emancipatory Enlightenment: Rethinking the relationship of Indigenous epistemologies, knowledges, and geography through decolonizing paths." Progress in Human Geography 43, no. 2 (December 15, 2017): 276–94. http://dx.doi.org/10.1177/0309132517747315.

Full text

Abstract:

This article contributes to the current debate on decolonizing geography. It explores rethinking the relationship of Indigenous epistemologies, knowledges, and geography from Indigenous perspectives. After deconstructing the Enlightenment as an illusory way towards emancipation and critically exploring the heritage of geography regarding Indigenous peoples, this paper examines the Indigenous epistemologies that are considered counter-discourses that challenge western ‘regimes of truth’. It approaches Indigenous knowledges through decolonizing paths to capture the originality and strength of Indigenous epistemologies more fully, and re-centre Indigenous conceptual frameworks as offering new possibilities to write the ‘difference differently’ in human geography.

APA, Harvard, Vancouver, ISO, and other styles

7

Hickey, Danielle, and Kevin Fitzmaurice. "Indigenous Epistemologies, Worldviews, and Theories of Power." Diversity of Research in Health Journal 1 (June 21, 2017): 140. http://dx.doi.org/10.28984/drhj.v1i0.56.

Full text

Abstract:

The current project aims to identify and explore concepts of power from an Indigenous understanding. The topic of power is informed by vast literature that reaches back into the beginnings of western philosophy. The conceptions that result are based on a western worldview that does not incorporate cultural differences. An Indigenous theory of power can be used to inform strategies toward achieving a more equal distribution of power, and encourage successful Indigenous-settler reconciliation. Within the academic setting, Indigenous scholars are developing Indigenous research initiatives aimed at decolonizing methodologies and achieving intellectual self-determination (Smith, 2012, p.120). Utilizing a decolonization framework saturated with reflexivity, Indigenous research methods in conversation with grounded theory will be applied to identify an Indigenous worldview of power. Researcher reflexivity, relationships with community and research-based support systems are requisite to a decolonization research framework (Smith, 1999, p.138). Data collection will occur at M’Chigeeng First Nation and the Chief of that community has been recruited as community partner to this project. Together we aim to answer Indigenous questions to improve Indigenous lives with research based on standards for how we should structure our relationships with each other and with all of creation (Wilson, 2001, p.177). Indigenous research methods combined grounded theory allows the project to bridge worldviews, while allowing for relationships to guide the process. A literature analysis, interviews, sharing circles and review of historical records will be used.

APA, Harvard, Vancouver, ISO, and other styles

8

FERNANDES, Everaldo, and Celma TAVARES. "Saberes populares e indígenas e suas lutas afirmativas: uma perspectiva de Educação em Direitos Humanos." INTERRITÓRIOS 4, no. 7 (September 22, 2018): 22. http://dx.doi.org/10.33052/inter.v4i7.238199.

Full text

Abstract:

O presente estudo objetiva estabelecer um diálogo aproximativo entre a epistemologia dos saberes populares, os saberes tradicionais indígenas e a educação em Direitos Humanos. Nesse diálogo situamos as especificidades, os nuances e organização própria de cada modo aprendente/ensinante na tentativa de perceber o que há de latente nos conteúdos e perspectivas dos Direitos Humanos nas respectivas leituras de mundo e da palavra. Nessa compreensão, estabelecemos o diálogo entre essas leituras de mundo das tradições popular e indígena (indígenas de Pernambuco), evidenciando os valores axiológicos tradicionais, e o que eles anunciam e denunciam das formalidades ideologizadas acerca da declaração dos Direitos Humanos. Nessa direção, esse diálogo contribui com as possíveis revisões dos conteúdos e formas das vivências da educação em Direitos Humanos. Para tanto, servimo-nos da abordagem das Epistemologias do Sul, sobremaneira, das contribuições de Boaventura de Sousa Santos, Paulo Freire, Ivone Gebara, Saberes do Povo Kambiwá, Susana Sacavino e Ana Maria Rodino. Concluímos que esse diálogo muito enriquece não só as discussões da educação em Direitos Humanos, mas também amplia o exercício das leituras Interculturais na perspectiva ético-política. Saberes Populares. Saberes Indígenas. Educação em Direitos Humanos. Peoples’ and Indigenous’ knowledge and their affirmative fights: a perspective of Education in Human Rights ABSTRACT The present study aims to establish a closer dialogue between the epistemology of the people knowledge, the traditional indigenous knowledge and the Human Rights education. In this dialogue, we set the specificities, the nuances and proper organization of each manner of learning/teaching in the attempt of realizing what is latent in the contents and perspectives of Human Rights in the respective reading the world and the word. In this comprehension, we establish the dialogue between these readings of world of the people’s and indigenous’ traditions (indigenous of Pernambuco), pointing the axiological traditional values and what they announce and denounce in the ideologized formalities about the Human Rights declaration. In this direction, this dialogue contributes with the possible contents revision and means of the experiences of education in Human Rights. Therefore, we serve of the South Epistemologies approach, especially, in the contributions of Boaventura de Sousa Santos, Paulo Freire, Ivone Gebara, the knowledge of the Kambiwá People, Susana Sacavino and Ana Maria Rodino. Concluding that this dialogue enriches not only the discussions about education in Human Rights, but also extends the exercise of intercultural readings in the ethic-political perspective. Peoples’ Knowledge. Indigenous Knowledge. Human Rights Education.

APA, Harvard, Vancouver, ISO, and other styles

9

Hickey, Dana. "Indigenous Epistemologies, Worldviews and Theories of Power." Turtle Island Journal of Indigenous Health 1, no. 1 (October 12, 2020): 14–25. http://dx.doi.org/10.33137/tijih.v1i1.34021.

Full text

Abstract:

The purpose of the study is to understand Indigenous epistemologies of power from the standpoint of Indigenous participants who are originally from or currently living in the Sudbury and Manitoulin Island areas of Ontario, Canada. Indigenous research methods are privileged throughout, and key aspects of grounded theory are woven in to add support. Comparisons between the Indigenous epistemological concept of power and the Western theories of power of mainstream academia are made, as are relevant criticisms of Western epistemology. Fifteen Indigenous participants were interviewed. The central category that arose from the data is, relationships. This central category ties the other main categories together which are: language, sacred sources of power, Indigenous women, abuse of power, and knowledge. The findings indicate that there are many forms and manifestations of power which are related to each other. The source of power is in the interrelatedness of everyone to everything else that is known and unknown. Humility, harmony and balanced relationships produce the healthiest and most magnificent manifestations of power. The paper argues that understanding more about epistemologies of power will help illuminate a pathway by which Indigenous peoples and Canadians of settler ancestry can better understand one another, creating the shift in these relationships that is required in order to gather large-scale support for reconciliation and for ethical distribution of power resources in Canada.

APA, Harvard, Vancouver, ISO, and other styles

10

Sumida Huaman, Elizabeth. "Comparative Indigenous education research (CIER): Indigenous epistemologies and comparative education methodologies." International Review of Education 65, no. 1 (January 7, 2019): 163–84. http://dx.doi.org/10.1007/s11159-018-09761-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Bergeron, Dave A., Marie-Claude Tremblay, Maman Joyce Dogba, Debbie Martin, and Jonathan McGavock. "The use of realist approaches for health research in Indigenous communities." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 18, 2021): 106–10. http://dx.doi.org/10.1177/1177180121996063.

Full text

Abstract:

Research approaches and underlying epistemologies should be carefully considered when conducting health research involving Indigenous communities in order to be aligned with the distinct Indigenous values and goals of the communities involved. If Western research approaches are used, it is helpful to consider how they might be consistent with Indigenous ways of knowing. Among Western research approaches, realist approaches might have some congruence with Indigenous epistemologies. For health research in Indigenous communities, realist approaches might be relevant because they are based on a wholistic approach congruent with Indigenous ontologies, anchored in local knowledge, process-oriented and dynamic. The use of these approaches might make it possible to link diverse knowledge systems into action that is meaningful for Indigenous communities.

APA, Harvard, Vancouver, ISO, and other styles

12

Reinert, Lorena. "Epistemologies of Resistance: Knowledge in the Peruvian Amazon." Journal for Undergraduate Ethnography 10, no. 2 (October 19, 2020): 38–56. http://dx.doi.org/10.15273/jue.v10i2.10352.

Full text

Abstract:

Epistemologies of resistance are knowledge frameworks that challenge oppressive structures and the ideologies that sustain them. In this paper, I analyze three weeks of ethnographic eldwork among the Asháninka of the Peruvian Amazon to demonstrate the ways in which the epistemologies that I encountered challenge oppressive structures and their underlying ideologies. My ndings consider the use of social and environmental context as epistemic indicators. I contrast these context-dependent epistemologies with the context-independent epistemologies that dominate contemporary “Western” thought, where the goal is to separate knowledge from context. I then consider how, as hybrid epistemologies that have emerged out of interaction and exchange in a globalized world, indigenous knowledge frameworks resist the notion of a binary di erence between indigenous and “Western” itself. These epistemologies of resistance critique the double binds created and sustained through the colonial model.

APA, Harvard, Vancouver, ISO, and other styles

13

Woldeyes, Yirga Gelaw, and Tekletsadik Belachew. "Decolonising the environment through African epistemologies." Gestión y Ambiente 24, supl1 (July 10, 2021): 61–81. http://dx.doi.org/10.15446/ga.v24nsupl1.91881.

Full text

Abstract:

This paper examines African epistemologies of the environment as a place-based perspective that regards nature as having its inherent value, personhood, and agency. It presents the African way of relating with or living in the environment as a way of becoming one with nature beyond the discourse of the Anthropocene and environmental change. In particular, we will take African epistemological perspectives from Southern and Eastern Africa, the notions of Ubuntu and Tabot, to reflect on how the environment is traditionally perceived as sacred and part of a living community. The paper also considers how African indigenous ways of knowing and becoming one with nature have been supplanted through epistemic violence, the imposition of western views of the environment over African worldviews through systems and institutions that exclude or exploit local knowledges. Using Ethiopia as a case study, the paper demonstrates how epistemic violence is enacted by excluding indigenous knowledges of the environment from education and disseminating Eurocentric views of the environment. It shall show how the collecting and hording of Ethiopian manuscripts in western institutions has contributed to this loss of indigenous environmental knowledge. Finally, we will examine the importance of African perspectives to decolonise our ways of knowing and relating with the environment, and offer critical insights on how African epistemologies could be used to build a future that is decolonised and sustainable.

APA, Harvard, Vancouver, ISO, and other styles

14

Cech, Erin A., Anneke Metz, Jessi L. Smith, and Karen deVries. "Epistemological Dominance and Social Inequality." Science, Technology, & Human Values 42, no. 5 (January 4, 2017): 743–74. http://dx.doi.org/10.1177/0162243916687037.

Full text

Abstract:

Can epistemologies anchor processes of social inequality? In this paper, we consider how epistemological dominance in science, engineering, and health (SE&H) fields perpetuates disadvantages for students who enter higher education with alternative epistemologies. Drawing on in-depth interviews with Native American students enrolled at two US research universities who adhere to or revere indigenous epistemologies, we find that epistemological dominance in SE&H degree programs disadvantages students through three processes. First, it delegitimizes Native epistemologies and marginalizes and silences students who value them. Second, in the process of imparting these dominant scientific epistemologies, SE&H courses sometimes require students to participate in pedagogical practices that challenge indigenous ways of knowing. Third, students encounter epistemological imperialism: most students in the sample are working to earn SE&H degrees in order to return to tribal communities to “give back,” yet, because the US laws regulating the practice of SE&H extend onto tribal lands, students must earn credentials in epistemologies that devalue, delegitimate, and threaten indigenous knowledge ways to practice on tribal lands. We examine how students navigate these experiences, discuss the implications of these findings for SE&H education, and describe how epistemological dominance may serve as a mechanism of inequality reproduction more broadly.

APA, Harvard, Vancouver, ISO, and other styles

15

Sumida Huaman, Elizabeth, and Peter Mataira. "Beyond community engagement: centering research through Indigenous epistemologies and peoplehood." AlterNative: An International Journal of Indigenous Peoples 15, no. 3 (August 28, 2019): 281–86. http://dx.doi.org/10.1177/1177180119871705.

Full text

Abstract:

Indigenous research as discourse and practice has challenged researchers worldwide to foreground our work with clear attention to knowledge hierarchies and power inequities, ontologies and epistemologies, and critical ethical considerations. Yet, in the recent decade, it is not the rise of Indigenous research agendas but community-engaged scholarship that has been the focus of institutionalization at universities in the USA and elsewhere. In this commentary, we revisit Indigenous research and its political and liberatory agenda and offer a re-centering of research through peoplehood that is founded in Indigenous connections to place, cultural practices, and social justice work.

APA, Harvard, Vancouver, ISO, and other styles

16

Cunneen, Chris, Simone Rowe, and Juan Tauri. "Fracturing the Colonial Paradigm: Indigenous Epistemologies and Methodologies." Méthod(e)s: African Review of Social Sciences Methodology 2, no. 1-2 (July 2, 2017): 62–78. http://dx.doi.org/10.1080/23754745.2017.1354548.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Deringer, Ludwig. "Oceanic Archives, Indigenous Epistemologies, and Transpacific American Studies." Journal of Pacific History 55, no. 4 (May 4, 2020): 556–58. http://dx.doi.org/10.1080/00223344.2020.1746166.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Lebrato, Matthew J. "Utilizing Local Epistemologies in Building a Framework for Indigenous/ Non-Indigenous Collaborations." Collaborative Anthropologies 10, no. 1-2 (2017): 184–206. http://dx.doi.org/10.1353/cla.2017.0008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Cherubini, Lorenzo. "Teacher Candidates’ Expectations: Equity Education, Critical Literacy, and Indigenous Students’ Epistemologies." Journal of Teaching and Learning 13, no. 2 (March 1, 2020): 1–22. http://dx.doi.org/10.22329/jtl.v13i2.6091.

Full text

Abstract:

Culturally responsive teachers respond positively to students’ cultural norms and traditions by creating inviting and meaningful learning opportunities that distinguish between Indigenous and western perspectives; however, in classrooms where teachers’ understanding of Indigenous epistemologies and worldviews are not necessarily sufficiently represented, Indigenous students not only often feel marginalized and isolated but disengaged from Eurocentric curriculum and texts that fail to incorporate their histories and traditions. This study focuses on the expectations and perceptions of teacher candidates (prior to their field practicum experiences in classrooms) related specifically to equity education, reflective practice, and critical literacy. The mixed-methods study examines prospective teachers’ perceptions of issues related to Indigenous students, and how public education policy and practice manifests in classrooms. The findings suggest that prospective teachers are doubtful of the fact that Indigenous voices are being presented competently to enhance student learning and foster Indigenous student identity. Moreover, prospective teachers anticipate a fundamental disconnect between the Ontario policy outcomes related to Indigenous education and the practice of teachers in school.

APA, Harvard, Vancouver, ISO, and other styles

20

Summers, Krystal. "(Re)Positioning the Indigenous Academic Researcher." International Journal of Critical Indigenous Studies 6, no. 1 (January 1, 2013): 1–13. http://dx.doi.org/10.5204/ijcis.v6i1.105.

Full text

Abstract:

This article aims to explore, (de)construct, (re)affirm and (re)position my experiences in Indigenous-centred research through an Indigenous lens. Specifically, I look to highlight my experiences as a fourth-year undergraduate student who undertook a two-month Indigenous- centred research journey in Peru. This writing is an examination of my research processes to determine if I was able to maintain integrity with ethical Indigenous research practices and protocols, as outlined in my initial project proposal. As part of this reflection, I will explore how the qualitative methods of a critical Indigenous ethnography (re)positions research through the re-conceptualisation of these methods as natural configurations of Indigenous epistemologies and methodologies. Indigenous epistemologies encompass the same relational, political and storytelling processes described in critical, reflexive and auto-ethnographic research. Storytelling has been said to blur the discursive lines of research traditions, and as an Indigenous researcher, I believe I have a responsibility to share this story.

APA, Harvard, Vancouver, ISO, and other styles

21

Tierney, Robert J. "Toward a Model of Global Meaning Making." Journal of Literacy Research 50, no. 4 (October 1, 2018): 397–422. http://dx.doi.org/10.1177/1086296x18803134.

Full text

Abstract:

Drawing upon tenets of critical theory, cultural capital, global epistemologies, decolonization, Indigenous ways of knowing, mobility and translanguaging, ethics, and global citizenship, this article proposes a model of cross-cultural meaning making and worldly reading as a foundation for global epistemological eclecticism in our research and pedagogical pursuits. The imaginary represents an aspirational model in the interest of decolonizing and supporting “other”—notably confronting western exclusivity and racism and mobilizing epistemologies of southern scholars and Indigenous communities.

APA, Harvard, Vancouver, ISO, and other styles

22

Morgan, Te Kīpa Kēpa Brian, John Reid, Oliver Waiapu Timothy McMillan, Tanira Kingi, Te Taru White, Bill Young, Val Snow, and Seth Laurenson. "Towards best-practice inclusion of cultural indicators in decision making by Indigenous peoples." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 15, 2021): 202–14. http://dx.doi.org/10.1177/11771801211015686.

Full text

Abstract:

Acknowledgement that Indigenous Knowledge cannot be assimilated and readily generalised within reductionist scientific paradigms is emerging. The reluctance of Indigenous Peoples to adopt reductionist science-based interpretations is justified. Science that stops at the point where reality is universal excludes consideration of how outcomes are understood and experienced by more holistic epistemologies including those of Indigenous Peoples. Culturally derived ways of knowing are beyond the realm of reductionist science and require approaches to decision-making frameworks that are capable of including culturally specific knowledge. Cultural indicators are a geographically specific means of enabling measurement of a particular culture’s attributes; however, to be appropriately recognised, the method of inclusion is at least as important. Therefore, cultural indicators, their definition and their measurement are the sole prerogative of Indigenous Peoples, and how Indigenous epistemologies are effectively empowered in frameworks is critical, as decisions are no longer being made in purely Indigenous contexts.

APA, Harvard, Vancouver, ISO, and other styles

23

Neeganagwedgin, Erica. "Indigenous ancestral lands and Elders epistemologies in a time of pandemic." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (December 2020): 406–8. http://dx.doi.org/10.1177/1177180120970939.

Full text

Abstract:

The COVID-19 pandemic has introduced a worldwide shift in daily life. However, Indigenous people have a long history relating to introduced pandemics. Responding to these different forms of destruction, Indigenous people have generated multiple ways to draw on their own ancestral systems. This report provides a short history of those pandemics, the impact of the current COVID-19 pandemic, and the ways in which Indigenous people have responded by drawing on their ancestral Land and practices, and through the guidance and knowledge of Elders.

APA, Harvard, Vancouver, ISO, and other styles

24

Mazodze, Crispen, Jacob Mapara, and Maria Tsvere. "Challenges Faced by Student Affairs Practitioners in Embedding Indigenous Knowledge into Student Leadership Development Pedagogy. A Case for Zimbabwe." International Journal of Education (IJE) 9, no. 3 (September 30, 2021): 01–12. http://dx.doi.org/10.5121/ije2021.9301.

Full text

Abstract:

The drive to mainstream indigenous knowledge into student leadership development in Zimbabwean higher education has recently gained currency. Student leadership development has a Eurocentric historical background and it has continued on this paradigm in the post-independence era. Framed on decolonial theoretical framework this study interrogates the challenges that are faced by student affairs practitioners in their efforts to include indigenous epistemologies into student leadership development programmes. The research was designed as a case study that employed qualitative methods of data collection and analysis focussing on student development practice at three state universities in Zimbabwe namely Bindura University of Science Education, Chinhoyi University of Science Education and Great Zimbabwe University. Data were collected through in-depth interviews with student Affairs practitioners and analysed through NVivo qualitative data analysis software. Research findings indicate that student affairs practitioners face a myriad of problems which hinder the mainstreaming of the knowledge of the local indigenous people into leadership development. These problems include lack of training to empower them with skills to include indigenous epistemologies into student leadership training, lack of funding and policy guidelines. Theorising on this complexity the research recommends the designing of leadership programmes that imbue indigenous epistemologies of the local people in student development such as hunhu/ubuntu values.

APA, Harvard, Vancouver, ISO, and other styles

25

Anuik, Jonathan. "Applying First Nations Holistic Lifelong Learning to the Study of Crime." in education 21, no. 1 (November 14, 2014): 2–11. http://dx.doi.org/10.37119/ojs2015.v21i1.196.

Full text

Abstract:

Since the 1970s, critics have asked universities to “do more” to support Indigenous learners and learning. Universities usually respond by increasing Indigenous student and faculty representation on campuses and adding on units with Indigenous content in existing courses. However, a lot of curriculum and pedagogy remains vacant of Indigenous understandings of learning and perspectives on higher education content and topics for discussion. This paper applies epistemological lessons in the First Nations Holistic Lifelong Learning Model (2007) to the study of crime in America. Its inspiration comes from a guest lecture delivered by myself in an introductory sociology class. The students who take this class are registered in professional programs at a large private university in Rhode Island, United States. I describe the class’s context and use of the model with students in an engaged inquiry format to talk about the subject of the day: crime. This discussion can help faculty consider promising practices for grounding course content in Indigenous epistemologies. Keywords: Indigenous epistemologies; crime; higher education

APA, Harvard, Vancouver, ISO, and other styles

26

Magnat, Virginie. "Can Research Become Ceremony? Performance Ethnography and Indigenous Epistemologies." Canadian Theatre Review 151 (July 2012): 30–36. http://dx.doi.org/10.3138/ctr.151.30.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

SMITH, LINDA TUHIWAI. "Building a Research Agenda for Indigenous Epistemologies and Education." Anthropology & Education Quarterly 36, no. 1 (March 2005): 93–95. http://dx.doi.org/10.1525/aeq.2005.36.1.093.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Moreira, Claudio. "Unspeakable Transgressions: Indigenous Epistemologies, Ethics, and Decolonizing Academy/Inquiry." Cultural Studies ↔ Critical Methodologies 9, no. 5 (June 2, 2009): 647–60. http://dx.doi.org/10.1177/1532708608327232.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Magnat, Virginie. "Can Research Become Ceremony?: Performance Ethnography and Indigenous Epistemologies." Canadian Theatre Review 151, no. 1 (2012): 30–36. http://dx.doi.org/10.1353/ctr.2012.0058.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Kah, Henry Kam. "Sites and objects, indigenous library and the history of Laimbwe, Cameroon." Afrika Focus 30, no. 1 (February 26, 2017): 53–73. http://dx.doi.org/10.1163/2031356x-03001005.

Full text

Abstract:

This study focuses on the construction of the history of the Laimbwe people of Cameroon through indigenous methods of enquiry and/or epistemologies. These include analyses of surviving historical objects, sites and artefacts from the pre-colonial period to the reunification of British Southern Cameroons with the Cameroun Republic in 1961. Some traditional items of the Laimbwe people of Cameroon and existing artefacts as well as sites reveal a very rich history with information that Western and conventional research have not vividly captured. In this paper, we reflect on the salience of these sources in understanding the rich socio-cultural and political history of the Laimbwe. There is a need to document this as an indigenous African library in this age of globalisation so that indigenous knowledge systems are disseminated to a wider academic audience. A construction of Laimbwe history through these indigenous forms of the library present them as new perspectives of local epistemologies beyond the capture of the western library introduced into Africa during the colonial period and even before. It continues to shape the way African national and local histories are written based on Western interpretations and or epistemologies.

APA, Harvard, Vancouver, ISO, and other styles

31

Arsenault, Rachel, Sibyl Diver, Deborah McGregor, Aaron Witham, and Carrie Bourassa. "Shifting the Framework of Canadian Water Governance through Indigenous Research Methods: Acknowledging the Past with an Eye on the Future." Water 10, no. 1 (January 10, 2018): 49. http://dx.doi.org/10.3390/w10010049.

Full text

Abstract:

First Nations communities in Canada are disproportionately affected by poor water quality. As one example, many communities have been living under boil water advisories for decades, but government interventions to date have had limited impact. This paper examines the importance of using Indigenous research methodologies to address current water issues affecting First Nations. The work is part of larger project applying decolonizing methodologies to Indigenous water governance. Because Indigenous epistemologies are a central component of Indigenous research methods, our analysis begins with presenting a theoretical framework for understanding Indigenous water relations. We then consider three cases of innovative Indigenous research initiatives that demonstrate how water research and policy initiatives can adopt a more Indigenous-centered approach in practice. Cases include (1) an Indigenous Community-Based Health Research Lab that follows a two-eyed seeing philosophy (Saskatchewan); (2) water policy research that uses collective knowledge sharing frameworks to facilitate respectful, non-extractive conversations among Elders and traditional knowledge holders (Ontario); and (3) a long-term community-based research initiative on decolonizing water that is practicing reciprocal learning methodologies (British Columbia, Alberta). By establishing new water governance frameworks informed by Indigenous research methods, the authors hope to promote innovative, adaptable solutions, rooted in Indigenous epistemologies.

APA, Harvard, Vancouver, ISO, and other styles

32

Carroll, Shawna M., Daniela Bascuñán, Mark Sinke, and Jean Paul Restoule. "How Discomfort Reproduces Settler Structures: Moving Beyond Fear and Becoming Imperfect Accomplices." Journal of Curriculum and Teaching 9, no. 2 (April 23, 2020): 9. http://dx.doi.org/10.5430/jct.v9n2p9.

Full text

Abstract:

In this paper we explain how teachers can subvert settler colonial epistemology in their classrooms and become ‘imperfect accomplices.’ Drawing on a larger project, we focus on the ways non-Indigenous teachers understood their role in teaching Indigenous content and epistemologies through their lenses of ‘fear,’ which we re-theorize as ‘anxiety.’ These anxieties were enacted by the educators in two ways: stopping the teaching of Indigenous content and epistemologies, or using productive pausing for self-reflection. We explain how stopping the teaching outside of settler colonial epistemology is based on structures that impose fear to go outside of that epistemology. We then examine how some teachers pause within these structures of ‘fear’ and explain three strategies to become ‘imperfect accomplices.’

APA, Harvard, Vancouver, ISO, and other styles

33

Ndimande, Bekisizwe S. "Unraveling the Neocolonial Epistemologies: Decolonizing Research Toward Transformative Literacy." Journal of Literacy Research 50, no. 3 (June 27, 2018): 383–90. http://dx.doi.org/10.1177/1086296x18784699.

Full text

Abstract:

For many years, research epistemologies and methodologies have been influenced by colonial perspectives in knowledge production. The focus of this article is to discuss ways in which research can be transformed for the purpose of including marginalized communities, such as Indigenous communities, whose knowledge has been systematically excluded in academic research. In fact, I argue that whether or not research is conducted in the contexts of Indigenous or other marginalized communities, it must embody the elements of decolonization to interrupt and interrogate the long-standing colonial discourse in research. I specifically focus on the importance of language as well as the sociocultural and historical awareness of communities who allow us to work with them. I conclude by urging all scholars to ask serious questions about the knowledge they produce and who benefits from it.

APA, Harvard, Vancouver, ISO, and other styles

34

Hammine, Madoka, and Martha Tsutsui Billins. "Collaborative Ryukyuan Language Documentation and Reclamation." Languages 7, no. 3 (July 22, 2022): 192. http://dx.doi.org/10.3390/languages7030192.

Full text

Abstract:

Traditional “endangered” approaches in linguistics tend to impose Western epistemologies of languages on marginalized Indigenous language communities such as the Ryukyus. Instead, by using a collaborative approach, we ask for a change of approach from research on the Ryukyus to research with/for the Ryukyus. This article is a reflective study of collaboration in particular cases. We aim to address the issues of relationality between communities and researchers—how can communities initiate work with like-minded linguists to suit their own needs? Thus, we respond to this question to open a conversation on why insider/outsider collaboration is essential. Using our experiences of carrying out our research in different parts of the Ryukyus reflectively, we aim to provide a practical guide for collaboration that is necessary for both the good of communities and the field of linguistics. Through continuous cooperation and collaboration, we can engage in active decolonization of the field of linguistics and language documentation. We suggest that decolonization cannot be achieved without collaborative and ethical research practices based on Indigenous epistemologies. We conclude the paper with ideas of research approaches based on Ryukyuan Indigenous epistemologies, which require a transformation from individual approaches to community-based-relational approaches.

APA, Harvard, Vancouver, ISO, and other styles

35

Ruth, Damian. "Art, science and an indigenous MBA: the epistemologies of management." Academy of Management Proceedings 1, no. 1 (April 16, 2013): aomafr.2012.010. http://dx.doi.org/10.5465/aomafr.2012.0109.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Juutilainen, Jeffrey, and Stewart. "Methodology Matters: Designing a Pilot Study Guided by Indigenous Epistemologies." Human Biology 91, no. 3 (2019): 141. http://dx.doi.org/10.13110/humanbiology.91.3.06.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

McCarty, Teresa L., Tamara Borgoiakova, Perry Gilmore, K. Tsianina Lomawaima, and Mary Eunice Romero. "Indigenous Epistemologies and Education—Self‐Determination, Anthropology, and Human Rights." Anthropology & Education Quarterly 36, no. 1 (March 2005): 1–7. http://dx.doi.org/10.1525/aeq.2005.36.1.001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Hassel, Craig A. "Woodlands Wisdom: A Nutrition Program Interfacing Indigenous and Biomedical Epistemologies." Journal of Nutrition Education and Behavior 38, no. 2 (March 2006): 114–20. http://dx.doi.org/10.1016/j.jneb.2005.11.033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Huuki, Tuija, and Veronica Pacini-Ketchabaw. "Indigenous cosmologies and black onto-epistemologies in gender and education." Gender and Education 35, no. 2 (February 17, 2023): 119–28. http://dx.doi.org/10.1080/09540253.2023.2170334.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Howard, Heather A. "Co-Producing Community and Knowledge: Indigenous Epistemologies of Engaged, Ethical Research in an Urban Context." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 2, no. 1 (July 29, 2017): 205–24. http://dx.doi.org/10.15402/esj.v2i1.207.

Full text

Abstract:

Until recently, the specific and unique ethics considerations of research with the large and diverse populations of Indigenous peoples living in cities have not been adequately addressed. With its emphasis on respect, responsibility, and beneficial outcomes for research participants, community-based participatory research (CBPR) has been described as intrinsically ethical, and in many cases, consistent with a generalized understanding of Indigenous moral values. Through a retrospective reflection on community-engaged research in the urban context of Toronto, this essay examines critically transformations in the conceptualization of ethical research and of CBPR with Indigenous peoples. Historical analysis of urban Indigenous community epistemologies is presented as a dynamic process which informs ethical practice in the production of both community and of knowledge. Community-initiated and implemented research highlights the complexities in urban Indigenous authority-making, complicates contemporary

APA, Harvard, Vancouver, ISO, and other styles

41

Walker, Polly. "Journeys Around the Medicine Wheel: A Story of Indigenous Research in a Western University." Australian Journal of Indigenous Education 29, no. 2 (2001): 18–21. http://dx.doi.org/10.1017/s1326011100001356.

Full text

Abstract:

These simple Cherokee words of greeting enfold an American Indian reality and knowledge system based on the interconnectedness of all things. American Indian ontologies and epistemologies are quite different from most Western paradigms. However, rather than being accepted and respected as coevals within Western universities, Indigenous paradigms, when acknowledged at all, is most often considered as data that informs Western research (Cajete, 2000). In this article, I explore some of the ways in which Western Research paradigms suppress the sacred aspects of Indigenous people's epistemologies. I then describe the Medicine Wheel Paradigm upon which I based my PhD research, which incorporates spiritual experience as one of the four key elements of human experience.

APA, Harvard, Vancouver, ISO, and other styles

42

Peterson, Shelley Stagg, Soon Young Jang, Jayson San Miguel, Sandra Styres, and Audrey Madsen. "Infusing Indigenous Knowledge and Epistemologies: Learning From Teachers in Northern Aboriginal Head Start Classrooms." Articles 53, no. 1 (February 19, 2019): 26–46. http://dx.doi.org/10.7202/1056281ar.

Full text

Abstract:

Five Aboriginal Head Start early childhood educators from a northern Canadian community participated in interviews for the purpose of informing non-Indigenous teachers’ classroom teaching. Their observations and experiences highlight the importance of learning from and on the land alongside family members, and of family stability and showing acceptance of all children. Additionally, participants talked of the impact of residential schools on their families in terms of loss of their Indigenous language, and their attempts to learn and to teach the children in their classrooms the Indigenous languages and teachings.

APA, Harvard, Vancouver, ISO, and other styles

43

Stansfield, Della, and Annette J. Browne. "The Relevance of Indigenous Knowledge for Nursing Curriculum." International Journal of Nursing Education Scholarship 10, no. 1 (June 25, 2013): 143–51. http://dx.doi.org/10.1515/ijnes-2012-0041.

Full text

Abstract:

AbstractIndigenous knowledge (IK) has the potential to complement the dominant epistemologies central to nursing curricula. Acknowledging IK as a thriving set of worldviews, we discuss how nursing educators might access and integrate IK in ways that are respectful and sustainable. IK is highlighted as an entry point for understanding concepts such as cultural safety, ethical space, and relational practice and as a strength-based approach to learning about Aboriginal people’s health. As with any use of knowledge, consideration must be given to issues of ownership, misappropriation, institutional responsibility, Indigenous protocol, and the creation of partnerships. Recommendations are provided for educators wishing to explore how to incorporate IK into nursing curriculum. With appropriate partnerships, protocols, and processes in place, the incorporation of IK may provide educators and students an opportunity to explore divergent epistemologies, philosophies, and worldviews, thereby encouraging broader perspectives about the world, ways of being, various types of knowledge, and nursing care.

APA, Harvard, Vancouver, ISO, and other styles

44

Sakakibara, Chie, Elise Horensky, and Sloane Garelick. "Indigenous Peoples and Climate Change." Environmental Philosophy 17, no. 1 (2020): 75–92. http://dx.doi.org/10.5840/envirophil202011792.

Full text

Abstract:

In this essay, we will discuss the lessons that we have learned in a course titled “Indigenous Peoples and Climate Change” regarding Indigenous efforts and epistemologies to cope with stresses and plights induced by global climate change. Primarily informed by humanistic perspectives, we examine how Indigenous peoples, especially those of North America, process climate change through their cultural values and social priorities, with a particular focus on human emotions or feelings associated with their homeland, which often called sense of place or belonging, in contrast to the abstract concepts that originate from the natural sciences.

APA, Harvard, Vancouver, ISO, and other styles

45

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

46

Dulfano, Isabel. "Knowing the other/other ways of knowing: Indigenous feminism, testimonial, and anti-globalization street discourse." Arts and Humanities in Higher Education 16, no. 1 (July 24, 2016): 82–96. http://dx.doi.org/10.1177/1474022216633883.

Full text

Abstract:

In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the voices from the global street movement, “other” epistemologies (identified hereafter), postcolonial theory, and contemporary Indigenous feminist theorization.

APA, Harvard, Vancouver, ISO, and other styles

47

Skye, Amber D. "Aboriginal Midwifery: A Model for Change." International Journal of Indigenous Health 6, no. 1 (June 4, 2013): 28. http://dx.doi.org/10.18357/ijih61201012343.

Full text

Abstract:

This paper will discuss indigenous knowledge and epistemologies of health and well-being as essential practices to improving the health status of Aboriginal communities. These methods will be illustrated through the practice of Aboriginal midwifery and birthing practices currently being revitalized in Aboriginal communities. Indigenous knowledge of health, well-being, medicine, and healing practices have historically sustained the health and well-being of Aboriginal communities for centuries pre-contact. However, these traditional epistemologies of health and healing have been eroded through centuries of colonial oppression and the imposition of western scientific methodologies and legislation. Through decades of acculturation, much of the traditional knowledge of health, medicine and healing has been lost. However, a recent resurgence of traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery has resulted in the development of Aboriginal birthing centres that blend traditional knowledge, medicine and healing practices with contemporary medical services, to provide culturally significant maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing centres and services in, Nunavut, Quebec and Ontario. The high quality of community-based maternal care, access to culturally significant health services - utilizing traditional medicine and employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting community healing, cultural revival, and community capacity building. The traditional methodologies employed by Aboriginal birthing centres will be detailed to exemplify the significance of indigenous knowledge and epistemologies of health in providing improved health care services to Aboriginal communities.

APA, Harvard, Vancouver, ISO, and other styles

48

Gomes, João Carlos, and Shirley Vilhalva. "Epistemologias azuís das línguas de sinais indigenas." ETD - Educação Temática Digital 24, no. 4 (December 16, 2022): 811–25. http://dx.doi.org/10.20396/etd.v24i4.8669296.

Full text

Abstract:

As epistemologias azuis das línguas de sinais indígenas emergentes em contextos interculturais buscam refletir sobre os pressupostos teóricos dos estudos surdos em contextos indígenas. Trata-se de reflexões epistemológicas realizadas pelos pesquisadores João Carlos Gomes, da Universidade Federal de Rondônia (UNIR) e Shirley Vilhalva da Universidade Federal de Mato Grosso do Sul (UFMS). O estudo buscará refletir sobre os sinais emergentes utilizados por indígenas surdos nos processos de comunicação e expressão em contexto indígenas. O estudo terá como base epistemológica os pressupostos pós-críticos dos estudos teóricos das línguas de sinais emergentes. Com base nesses pressupostos teóricos, os pesquisadores analisaram as estratégias de comunicação e expressão utilizados por meio de sinais naturais que tornam sinais emergentes em língua de sinais indígena com base na cultura e identidade dos indígenas surdos. O estudo demonstrará que os sinais familiares possuem configurações iconográficas interculturais que podem ser utilizadas como processos próprios de ensino-aprendizagem nos contextos das escolas indígenas. Nesta perspectiva, os pesquisadores reconhecem que a maioria das línguas emergentes tem um tempo de duração que são "estabelecidos" conforme a necessidade dos processos de comunicação e expressão em territórios indígenas. São línguas que são institucionalizadas por pequenos grupos de indígenas surdos que utilizam de suas raízes culturais para produzir sinais emergentes. São línguas que passam por processo de evolução mais rápidas do que as línguas de sinais institucionalizadas. Essas línguas emergentes são difíceis de ser mapeadas e podem não ser uniformes em suas estruturas linguísticas, considerando o léxico, a morfologia, a sintaxe e a pragmática.

APA, Harvard, Vancouver, ISO, and other styles

49

Miller, James, and Eric Nay. "Ontological Upgrade." SPOOL 9, no. 2 (July 1, 2022): 65–76. http://dx.doi.org/10.47982/spool.2022.2.05.

Full text

Abstract:

This paper uses ‘deep time’, as an alternative ontology to crisis management to argue for the application of a broad decolonial approach in lieu of contemporary green design practices. Methodologically, this paper substantiates it claims by utilising conventional academic ‘knowledge’ production, as represented in literature, references, and case studies, but also supports the expansion of knowledge through a deeper exploration of place, pattern, and time demonstrated by intermingling deep time principles with Indigenous spatial practices. Fearing that urban life will descend into obsolescence and irrelevance if no such knowledge systems are taken up, this paper proposes an alternative trajectory as a preventive measure, which has all been exacerbated by the ongoing pandemic. By exploring alternative Indigenous design ontologies, specifically in Oceania, alongside deep adaptation and deep time, this paper’s authors intend to provide an important basis for research and teaching that reinvigorates connections to Indigenous epistemologies and knowledge systems. This paper proposes that by taking up notions of deep adaptation and Indigenous epistemologies as critiques of Western notions of time, property, etc. architecture, design and planning might re-situate ideas, ranging from stewardship to maintenance, within time and place-based technologies outside of the discourse of crisis.

APA, Harvard, Vancouver, ISO, and other styles

50

Ritchie, Jenny. "Indigenous Onto-Epistemologies and Pedagogies of Care and Affect in Aotearoa." Global Studies of Childhood 3, no. 4 (January 2013): 395–406. http://dx.doi.org/10.2304/gsch.2013.3.4.395.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Indigenous Epistemologie'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles