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Journal articles on the topic 'Indigenous knowledge systems'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Battiste, Marie, and Sa’ke’j Henderson. "Indigenous and Trans-Systemic Knowledge Systems." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 1—xvi. http://dx.doi.org/10.15402/esj.v7i1.70768.

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This special issue addressing the theme of “Indigenous and Trans-Systemic Knowledge Systems” seeks to expand the existing methods, approaches, and conceptual understandings of Indigenous Knowledges to create new awareness, new explorations, and new inspirations across other knowledge systems. Typically, these have arisen and have been published through the western disciplinary traditions in interaction and engagement with diverse Indigenous Knowledge systems. Written by Indigenous and non-Indigenous scholars, and in collaborations, the contributions to this issue feature the research, study, or active exploration of applied methods or approaches from and with Indigenous Knowledge systems as scholarly inquiry, as well as practical communally-activated knowledge. These engagements between Eurocentric and Indigenous Knowledges have generated unique advancements dealing with dynamic systems that are constantly being animated and reformulated in various fields of life and experiences. While these varied applications abound, the essays in this issue explore the theme largely through scholarly research or applied pedagogies within conventional schools and universities. The engagement of these distinct knowledge systems has also generated reflective, immersive, and transactional explorations of how to foster well-being and recovery from colonialism in Indigenous community contexts.

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2

Ulluwishewa, Rohana. "Indigenous Knowledge Systems for Sustainable Development." Journal of Sustainable Agriculture 3, no. 1 (May 14, 1993): 51–63. http://dx.doi.org/10.1300/j064v03n01_05.

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3

B. K. Baines, G. "Ecocolonialism and indigenous knowledge systems - comment." Pacific Conservation Biology 1, no. 2 (1994): 87. http://dx.doi.org/10.1071/pc940087.

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In the South Pacific islands it is unrealistic to approach biodiversity conservation without, at the same time, addressing the social and economic needs of those who have a customary association with the area concerned. Cox and Elmqvist (1993) have recognized this and pursued an innovative course of action for rainforest protection. Their disappointment at the loss of an opportunity for external assistance to Tafua villagers for rainforest conservation is understandable. It is important that the reasons for this missed opportunity be known and understood.

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4

Woodley, Ellen. "Indigenous ecological knowledge systems and development." Agriculture and Human Values 8, no. 1-2 (December 1991): 173–78. http://dx.doi.org/10.1007/bf01579672.

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5

Mashingaidze, Sivave. "Cosmovision and African conservation philosophy: indigenous knowledge system perspective." Environmental Economics 7, no. 4 (December 9, 2016): 25–33. http://dx.doi.org/10.21511/ee.07(4).2016.03.

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Cosmovision is the worldview of a society that is deeply imbedded in the way in which that society is organized and evolves over time. It is a society’s attempt to explain and better understand all that surrounds it, including its place within the cosmos, or universe and how it conserves it environment. In Africa, like elsewhere, indigenous knowledge systems (IKSs) were used to administer peace, harmony, and order amongst the people and their physical environment. However, with the advent of colonialism in Africa, IKSs were not only marginalized, but demonized leaving their potentials for establishing and maintaining a moral, virtuous society, unexploited. It is in this light that this article argues for a correction to the vestiges of colonialism. The article adopts examples of IKS success stories in pre-colonial era showing the beauty of the undiluted African indigenous knowledge systems and their potential for establishing a moral, virtuous society. To this end, the article argues that Africa, today, is in the grips of high crime rates, serious moral decadence, and other calamities because of the marginalization, false, and pejorative label attached to the African IKSs. This article criticizes, pulls down, and challenges the inherited colonial legacies, which have morally and socially injured many African societies. Keywords: cosmovision, indigenous, knowledge, conservation, philosophy, taboos. JEL Classification: D83, O13, O15

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6

den Biggelaar, Christoffel. "Farming systems development: Synthesizing indigenous and scientific knowledge systems." Agriculture and Human Values 8, no. 1-2 (December 1991): 25–36. http://dx.doi.org/10.1007/bf01579654.

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7

Crevello, Stacy. "Dayak Land Use Systems and Indigenous Knowledge." Journal of Human Ecology 16, no. 1 (September 2004): 69–73. http://dx.doi.org/10.1080/09709274.2004.11905718.

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8

barnhardt, ray, and angayuqaq oscar kawagley. "chapter 16: Indigenous Knowledge Systems and Education1." Yearbook of the National Society for the Study of Education 107, no. 1 (April 2008): 223–41. http://dx.doi.org/10.1111/j.1744-7984.2008.00144.x.

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9

Green, Lesley. "Anthropologies of knowledge and South Africa's Indigenous Knowledge Systems Policy." Anthropology Southern Africa 31, no. 1-2 (January 2008): 48–57. http://dx.doi.org/10.1080/23323256.2008.11499963.

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10

Vermeylen, Saskia, George Martin, and Roland Clift. "Intellectual Property Rights Systems and the Assemblage of Local Knowledge Systems." International Journal of Cultural Property 15, no. 2 (May 2008): 201–21. http://dx.doi.org/10.1017/s0940739108080144.

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The mounting loss of the traditional knowledge of indigenous peoples presents environmental as well as ethical issues. Fundamental among these is the sustainability of indigenous societies and their ecosystems. Although the commercial expropriation of traditional knowledge grows, rooted in a global, corporate application of intellectual property rights (IPRs), the survival of indigenous societies becomes more problematic. One reason for this is an unresolved conflict between two perspectives. In the modernist view, traditional knowledge is a tool to use (or discard) for the development of indigenous society, and therefore it must be subordinated to Western science. Alternatively, in the postmodernist view, it is harmonious with nature, providing a new paradigm for human ecology, and must be preserved intact. We argue that this encumbering polarization can be allayed by shifting from a dualism of traditional and scientific knowledge to an assemblage of local knowledge, which is constituted by the interaction of both in a third space. We argue that IPR can be reconfigured to become the framework for creating such a third space.

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Sibanda, Ethelia. "To What Extent Have Indigenous Knowledge Systems Been Affected by Modern Knowledge Systems?" Open Journal of Education 2, no. 1 (2014): 1. http://dx.doi.org/10.12966/oje.03.01.2014.

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12

Wilson, Patrick. "The barefoot expert: The interface of computerized knowledge systems and indigenous knowledge systems." Journal of the American Society for Information Science 45, no. 3 (April 1994): 220–21. http://dx.doi.org/10.1002/(sici)1097-4571(199404)45:3<220::aid-asi14>3.0.co;2-r.

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Menou, Michel J. "The Barefoot Expert: The Interface of Computerized Knowledge Systems and Indigenous Knowledge Systems." Information Processing & Management 31, no. 1 (January 1995): 153–55. http://dx.doi.org/10.1016/0306-4573(95)80028-r.

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14

Sharma, Ananya. "Decolonizing International Relations: Confronting Erasures through Indigenous Knowledge Systems." International Studies 58, no. 1 (January 2021): 25–40. http://dx.doi.org/10.1177/0020881720981209.

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The discipline of international relations (IR) has often been critiqued for geo-centric parochialism with scholars increasingly engaging with its colonial origins and legacies. This recent engagement underscores the necessity to unravel and disrupt the epistemic sites of hierarchized power and knowledge relations manifested through dichotomous categorizations like ‘primitive/civilized’, ‘rational-irrational’ and ‘traditional-modern’. The concerns regarding ‘epistemic imperialism’ stemming from the superiority granted to the modern science over non-Western knowledges are founded on the distinction between nature and culture that hinges upon the separation of the subject from the object. Coloniality thus reconfigures itself through the use of scientific-rational methodology and it is pertinent to reframe the colonial question beyond the questions of epistemology and ontology to unpack ‘traditional knowledges’ as a source of valid knowledge. This article offers a methodological contribution to the larger debate on ‘coloniality of power’ by critiquing the disembodied monoculture associated with modern scientific rationality. Drawing upon Boaventura De Sousa Santos’s notion of ‘ecology of knowledges’, the article focuses on the issue of ‘epistemic imperialism’ and utilizes indigenous knowledge systems as an analytical framework with emancipatory potential representing one of the possible means of decolonizing knowledge and advancing the case for epistemological plurality within the discipline of IR. The article proposes an epistemic re-centring within the IR academia by posing vexatious ethical questions hidden behind issues of epistemic inequality.

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Tharakan, John. "Indigenous knowledge systems – a rich appropriate technology resource." African Journal of Science, Technology, Innovation and Development 7, no. 1 (January 2, 2015): 52–57. http://dx.doi.org/10.1080/20421338.2014.987987.

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Manyaka, Johannes. "Tracing a sound knowledge base from indigenous knowledge: The integration of indigenous and Western medical systems." South African Journal of African Languages 26, no. 2 (January 2006): 69–76. http://dx.doi.org/10.1080/02572117.2006.10587270.

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17

Arsenault, Rachel, Carrie Bourassa, Sibyl Diver, Deborah McGregor, and Aaron Witham. "Including Indigenous Knowledge Systems in Environmental Assessments: Restructuring the Process." Global Environmental Politics 19, no. 3 (August 2019): 120–32. http://dx.doi.org/10.1162/glep_a_00519.

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Indigenous peoples around the world are concerned about the long-term impacts of industrial activities and natural resource extraction projects on their traditional territories. Environmental impact studies, environmental risk assessments (EAs), and risk management protocols are offered as tools that can address some of these concerns. However, these tools are not universally required in jurisdictions, and this Forum intervention considers whether these technical tools might be reshaped to integrate Indigenous communities’ interests, with specific attention to traditional knowledge. Challenges include unrealistic timelines to evaluate proposed projects, community capacity, inadequate understanding of Indigenous communities, and ineffective communicatio, all of which contribute to pervasive distrust in EAs by many Indigenous communities. Despite efforts to address these problems, substantive inequities persist in the way that EAs are conducted as infringement continues on constitutionally protected Indigenous rights. This article highlights challenges within the EA process and presents pathways for improving collaboration and outcomes with Indigenous communities.

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18

Jones Brayboy, Bryan Mckinley, and Emma Maughan. "Indigenous Knowledges and the Story of the Bean." Harvard Educational Review 79, no. 1 (March 30, 2009): 1–21. http://dx.doi.org/10.17763/haer.79.1.l0u6435086352229.

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In this article, Bryan McKinley Jones Brayboy and Emma Maughn explore epistemic tensions within an Indigenous teacher preparation program where students question Western systems for creating, producing, reproducing, and valuing knowledge. Grounding their argument in a rich understanding of Indigenous Knowledge Systems,the authors advocate for an approach to training Indigenous teachers that recognizes the power of Indigenous Knowledge Systems, considers diverse knowledge systems equally, and equips teachers to make connections between various schooling practices and knowledge systems. Through the "story of the bean," in which an Indigenous student teacher reconceptualizes a science lesson from a more holistic perspective,the authors illustrate the wealth of understanding and insight that Indigenous teachers bring to the education of Indigenous students, and they depict the possibilities for pre-service teaching programs in which university staff honor the inherent value of Indigenous perspectives.

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19

Nakata, Martin. "The Cultural Interface of Islander and Scientific Knowledge." Australian Journal of Indigenous Education 39, S1 (2010): 53–57. http://dx.doi.org/10.1375/s1326011100001137.

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AbstractThe interface between Indigenous knowledge systems and Western scientific knowledge systems is a contested space where the difficult dialogue between us and them is often reduced to a position of taking sides. Storytelling is however a very familiar tradition in Indigenous families where we can and do translate expertly difficult concepts from one generation to the next. This article is based on my attempt to story our way through the difficult dialogue and to posit opportunities for more productive engagements about the place of Indigenous knowledge in our future deliberations at the Indigenous Studies and Indigenous Knowledge Conference series.

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20

Sinclaire, Moneca, Annette Schultz, Janice Linton, and Elizabeth McGibbon. "Etuaptmumk (Two-Eyed Seeing) and Ethical Space: Ways to Disrupt Health Researchers’ Colonial Attraction to a Singular Biomedical Worldview." Witness: The Canadian Journal of Critical Nursing Discourse 3, no. 1 (June 30, 2021): 57–72. http://dx.doi.org/10.25071/2291-5796.94.

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Indigenous research on Turtle Island has existed for millennia, where knowledge(s) to work with the land and its inhabitants are available for next generations. These knowledge systems exist today but are rarely viewed as valid biomedical ‘facts’ and so are silenced. When Indigenous knowledge is solicited within health research, the knowledge system is predominantly an ‘add-on’ or is assimilated into Western understandings. We discuss disrupting this colonial state for nurse researchers. Two concepts rooted in Indigenous teachings and knowledges, Etuaptmumk (Two-Eyed Seeing) and Ethical Space, shed light on ways to disrupt health researchers’ attraction to a singular worldview which continue to privilege Western perspectives. Knowledge rooted in diverse knowledge systems is required to challenge colonial relations in health research and practice. A synergy between Etuaptmumk and Ethical Space can support working with both Indigenous and biomedical knowledge systems in health research and enhance reconciliation.

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21

Reta, Medi. "Border Crossing Knowledge Systems: A PNG Teacher's Autoethnography." Australian Journal of Indigenous Education 39, no. 1 (2010): 128–37. http://dx.doi.org/10.1375/s1326011100000983.

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AbstractNarratives have always been integral to Indigenous knowledge transfer. In this autoethnography the author shares her border crossings between her Indigenous knowledge systems and the often dominant Western knowledge system. Pertinent to these experiences are the stark contrasts that exist between the two knowledge systems and their educational goals. This paper opens up space for conversation amongst those educators who are keen to learn and enhance their teaching and learning experiences in schools, particularly of those students whose cultural background differs from their own.

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22

Moulaison Sandy, Heather, and Jenny Bossaller. "Providing Cognitively Just Subject Access to Indigenous Knowledge through Knowledge Organization Systems." Cataloging & Classification Quarterly 55, no. 3 (March 8, 2017): 129–52. http://dx.doi.org/10.1080/01639374.2017.1281858.

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23

Alan Cox, Paul, and Thomas Elmqvist. "Ecocolonialism and indigenous knowledge systems: village controlled rainforest preserves in Samoa." Pacific Conservation Biology 1, no. 1 (1994): 6. http://dx.doi.org/10.1071/pc930006.

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Ecocolonialism, the imposition of European conservation paradigms and power structures on indigenous villagers, is incompatible with the principles of indigenous control of village rainforest preserves. Since 1988, four rainforest reserves in Western Samoa and one US National Park in American Samoa have been created on communal lands using the principles of indigenous control, preserving a total of 30 000 hectares of lowland rainforest and associated coral reef. The reserves in Western Samoa are owned, controlled, administered and managed by the villagers. While these reserves appear to be robust approaches to preserve establishment within the communal land tenure system of Samoa, the concept of indigenous control appears to conflict with ecocolonialist attitudes that disparage the traditional knowledge, culture, political systems, and integrity of indigenous peoples. We discuss problems that have occurred in the Samoan village preserves and offer suggestions for the establishment of future village-controlled preserves in other areas of the South Pacific.

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24

/Useb, Joram, and Roger Chennells. "Indigenous knowledge systems and protection of San intellectual property." Before Farming 2004, no. 2 (January 2004): 1–12. http://dx.doi.org/10.3828/bfarm.2004.2.2.

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25

BARNHARDT, RAY, and ANGAYUQAQ OSCAR KAWAGLEY. "Indigenous Knowledge Systems and Alaska Native Ways of Knowing." Anthropology & Education Quarterly 36, no. 1 (March 2005): 8–23. http://dx.doi.org/10.1525/aeq.2005.36.1.008.

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26

DEI, GEORGE J. S. "INDIGENOUS AFRICAN KNOWLEDGE SYSTEMS: LOCAL TRADITIONS OF SUSTAINABLE FORESTRY." Singapore Journal of Tropical Geography 14, no. 1 (June 1993): 28–41. http://dx.doi.org/10.1111/j.1467-9493.1994.tb00222.x.

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27

Neethling, Bertie. "Xhosa Onomastics as Part of Indigenous Knowledge Systems (IKS)." Names 62, no. 4 (October 2014): 218–28. http://dx.doi.org/10.1179/0027773814z.00000000092.

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Rayne, Aisling, Greg Byrnes, Levi Collier‐Robinson, John Hollows, Angus McIntosh, Mananui Ramsden, Makarini Rupene, Paulette Tamati‐Elliffe, Channell Thoms, and Tammy E. Steeves. "Centring Indigenous knowledge systems to re‐imagine conservation translocations." People and Nature 2, no. 3 (August 3, 2020): 512–26. http://dx.doi.org/10.1002/pan3.10126.

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Maldonado, Julie, T. M. Bull Bennett, Karletta Chief, Patricia Cochran, Karen Cozzetto, Bob Gough, Margaret Hiza Redsteer, Kathy Lynn, Nancy Maynard, and Garrit Voggesser. "Engagement with indigenous peoples and honoring traditional knowledge systems." Climatic Change 135, no. 1 (October 26, 2015): 111–26. http://dx.doi.org/10.1007/s10584-015-1535-7.

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30

Goodchild, Melanie. "Relational Systems Thinking." Journal of Awareness-Based Systems Change 1, no. 1 (February 25, 2021): 75–103. http://dx.doi.org/10.47061/jabsc.v1i1.577.

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We explore the notion of the need to decolonize systems thinking and awareness. Taking a specifically Indigenous approach to both knowledge creation and knowledge sharing, we look at awareness-based systems change via a Haudenosaunee (Mohawk) two-row visual code. The authors explore the sacred space between Indigenous and non-Indigenous ways of thinking and knowing, to identify pathways for peaceful co-existence of epistemologies. Based on conversations with Haudenosaunee elders and Western systems thinkers, along with data from a DoTS webinar, we identify cross-cultural dialogues as a doorway to healing, to transformation and to spiritual understanding. A reconnection with Mother Earth and with each other is fundamental to disrupting global patterns of trauma and mass corrosion of the spirit.

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Pérez and Smith. "Indigenous Knowledge Systems and Conservation of Settled Territories in the Bolivian Amazon." Sustainability 11, no. 21 (November 1, 2019): 6099. http://dx.doi.org/10.3390/su11216099.

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Landscapes settled by indigenous communities represent nuanced inter-relationships between culture and environment, where balance is achieved through Indigenous Knowledge Systems (IKS). Through IKS, native peoples worldwide live, farm, and consume resources in a manner that is responsive to natural systems and, as such, their lands present less deforestation and more sustainable production per capita than is exhibited by non-indigenous practices. In Bolivia, the Origin Farmer Indigenous Territory (TIOC) communities of Yaminahua-Machineri and Takana-Cavineño, located in the North Amazon, are facing external threats of non-indigenous anthropogenic land use change, such as road-building and industrial-scale resource extraction. In order to understand the potential environmental and cultural loss to these territories, the present work seeks to determine the present, base-line conservation state within these Bolivian communities, and forecast land use change and its consequences until the year 2030. This was undertaken using a three-stage protocol: (a) the TIOC communities’ current forest-based livelihoods, characteristics and management were determined using on-site observation techniques and extensive literature review; (b) the historical land use change (LUC) from natural vegetation to anthropogenic use was estimated using multitemporal satellite imagery; and, finally, (c) geographically explicit non-indigenous anthropogenic land-use change threat was extrapolated until 2030 using the GEOMOD modeler from the TerraSet software. Preliminary results show that both TIOCs case-sites are fairly conserved due to their forest dependence. However, deforestation and degradation could be evidenced, particularly within TIOC areas not officially recognized by the central government, due to pressures from surrounding, new non-indigenous settlements, road infrastructure, connection to markets, and the threat of the oil exploitation. Projected LUC suggest serious threats to the unrecognized TIOC areas if community governance is not reinforced, and if extractivist and non-indigenous development patterns continue to be promoted by state and central government.

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Zaman, Tariq, and Hasnain Falak. "Framing Indigenous Knowledge in Digital Context." International Journal of End-User Computing and Development 7, no. 2 (July 2018): 36–51. http://dx.doi.org/10.4018/ijeucd.2018070103.

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For more than three decades, designers have been increasingly involved in various design activities through a large number of participatory design projects in indigenous communities. To understand the indigenous information taxonomies, the designers need active participation and engagement of the local community in the design process. Designers are in the continuous quest for methods and tools that can work as “all-in-one solutions.” However, every project is unique, and it is necessary to decide which design approach, method and tool to use in a specific context. This article covers the experiences of the community-driven design process in the development of indigenous knowledge management systems in a rural site of Borneo. The authors' endeavors lead them to question the validity of techniques and interpretations of interactions originating from a Western scientific paradigm and pursue the creation of an indigenous HCI paradigm to frame design methods. It hoped that the experience will help designers to understand the importance of local communities' active engagement in the design process.

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Hariprasath T K, Lakshmi T, and Gayatri Devi R. "Knowledge and awareness about indigenous knowledge system in dental practice - A survey." International Journal of Research in Pharmaceutical Sciences 11, SPL3 (September 18, 2020): 884–91. http://dx.doi.org/10.26452/ijrps.v11ispl3.3043.

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Indigenous information frameworks structure the fundamental comprehension of conventional culture and aptitudes. These are old ways of thinking created by social orders and networks long accounts back. Nature and mountain encompassed individuals, as a rule, have the nearby clinical information and dealing with and settling on choices which are key in everyday life which is being known by everybody and being drilled. The point of the overview is to examine general information on Indigenous frameworks in Dental practices. Cross-sectional overview utilizing a poll of 12 inquiries which were embraced and changed from past investigations and structured in a less difficult inquiry led among the Undergraduates and Postgraduates of Saveetha Dental College and Hospitals. Among the absolute understudies, the dominant part of them know about the Indigenous Knowledge System (75%) and remaining need some more mindfulness projects and battles in Indigenous Knowledge System. The reports from the review presumed that Indigenous Knowledge Systems have a significant job in Dental practices and from the outcomes we can see that individuals are happy to utilize the customary plants and follow the conventional strategies in a day by day life.

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Velthuizen, Dries. "Indigenous Knowledge Systems in Africa: The Challenge of Managing Indigenous Knowledge in the Context of Rational and Defendable Decisions." International Journal of Knowledge, Culture, and Change Management: Annual Review 5, no. 7 (2006): 81–88. http://dx.doi.org/10.18848/1447-9524/cgp/v05i07/50050.

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Reading, Jeffrey, Charlotte Loppie, and John O’Neil. "Indigenous health systems governance." International Journal of Health Governance 21, no. 4 (December 5, 2016): 222–28. http://dx.doi.org/10.1108/ijhg-08-2016-0044.

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Purpose Almost 20 years after the Royal Commission on Aboriginal Peoples, indigenous peoples living in Canada continue to pursue their legitimate aspirations for greater control over factors affecting their lives. The purpose of this paper is to summarize two major policies (the Royal Commission on Aboriginal Peoples and the Truth and Reconciliation Commission (TRC)) that aimed to create equity for indigenous peoples’. Design/methodology/approach Commentary and rapid communication to inform and clarify evolving high-priority policy and governance issues related to indigenous peoples’ of Canada. Findings A need exists to create a platform for implementing the TRC actions to protect and promote education, language and culture, justice, youth programming, and professional training and development. Research limitations/implications Innovative intervention research needs to develop solutions to multi-generational disparities in health and well-being for indigenous peoples of Canada and globally. Practical implications Failure to implement longstanding changes to improve indigenous health and well-being will result if a growing burden of premature morbidity and mortality among indigenous population of Peoples’ of Canada, the fastest growing population group with the most challenging health status in Canada. Social implications Indigenous peoples continue to experience profound health vulnerability leading to high health risks, growing health disparities and unequal access to health care services. Originality/value Connecting policy over two decades, for implementation to proceed, sharing of knowledge is essential to formulate innovative approaches, to engage research and build capacity to implement policy actions related to closing educational gaps, to developing culturally appropriate curricula acknowledging and protecting Aboriginal languages, as well as skills-based training in intercultural competency, conflict resolution and respect for human dignity and human rights equality in settings of anti-racism and free of all forms of prejudice and discrimination.

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Subba Rao, Siriginidi. "Indigenous knowledge organization: An Indian scenario." International Journal of Information Management 26, no. 3 (June 2006): 224–33. http://dx.doi.org/10.1016/j.ijinfomgt.2006.02.003.

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Buente, Wayne, Chad Kālepa Baybayan, Lala Hajibayova, Mallory McCorkhill, and Roman Panchyshyn. "Exploring the renaissance of wayfinding and voyaging through the lens of knowledge representation, organization and discovery systems." Journal of Documentation 76, no. 6 (May 12, 2020): 1279–93. http://dx.doi.org/10.1108/jd-10-2019-0212.

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PurposeThe purpose of this paper is to provide a critical analysis from an ethical perspective of how the concept of indigenous wayfinding and voyaging is mapped in knowledge representation, organization and discovery systems.Design/methodology/approachIn this study, the Dewey Decimal Classification, the Library of Congress Subject Headings, the Library of Congress Classifications systems and the Web of Science citation database were methodically examined to determine how these systems represent and facilitate the discovery of indigenous knowledge of wayfinding and voyaging.FindingsThe analysis revealed that there was no dedicated representation of the indigenous practices of wayfinding and voyaging in the major knowledge representation, organization and discovery systems. By scattering indigenous practice across various, often very broad and unrelated classes, coherence in the record is disrupted, resulting in misrepresentation of these indigenous concepts.Originality/valueThis study contributes to a relatively limited research literature on representation and organization of indigenous knowledge of wayfinding and voyaging. This study calls to foster a better understanding and appreciation for the rich knowledge that indigenous cultures provide for an enlightened society.

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Iguisi, Osarumwense. "Indigenous Knowledge Systems and Leadership Styles in Nigerian Work Organisations." International Journal of Research in Business and Social Science (2147-4478) 3, no. 4 (October 22, 2014): 1–13. http://dx.doi.org/10.20525/ijrbs.v3i4.107.

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This research project investigated four managerial leadership styles in Nigerian organizations. The research question that the research tries to address is: to what extent are the leadership styles expressed in modern management theories consistent with Nigerian Traditional values? The findings do confirm that the perceived leadership style in the organizations by the managers is autocratic, the preferred style is the paternalistic and the rejected is the autocratic. For about one in five Nigerian managers, the democratic style is the most often rejected. The study challenges the validity of dominant Western universal perspectives in managerial leadership in traditional African organizations. The study suggests that elements of traditional values pose serious challenge to Nigerian managers’ ability to adopt traditional and modern management practice that can improve the effectiveness of leadership in their organizations

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Rhulani Ubisi, Nomcebo, Unathi Kolanisi, and Obert Jiri. "Comparative review of indigenous knowledge systems and modern climate science." Ubuntu : Journal of Conflict and Social Transformation 8, no. 2 (December 15, 2019): 53–73. http://dx.doi.org/10.31920/2050-4950/2019/8n2a3.

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Onwu, Gilbert, and Mogege Mosimege. "Indigenous knowledge systems and science and technology education: A dialogue." African Journal of Research in Mathematics, Science and Technology Education 8, no. 1 (January 2004): 1–12. http://dx.doi.org/10.1080/10288457.2004.10740556.

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Shilenge, Zanele. "Using Transdisciplinarity of Indigenous Knowledge Systems in Food Security Research." Journal of Social Sciences 46, no. 2 (February 2016): 155–64. http://dx.doi.org/10.1080/09718923.2016.11893523.

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Kamwendo, Gregory, and Juliet Kamwendo. "Indigenous Knowledge-Systems and Food Security: Some Examples from Malawi." Journal of Human Ecology 48, no. 1 (October 2014): 97–101. http://dx.doi.org/10.1080/09709274.2014.11906778.

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Vadigi, Snehalatha. "Indigenous Knowledge Systems and Formal Scientific Research for Climate Change." Journal of Human Ecology 53, no. 2 (February 2016): 148–56. http://dx.doi.org/10.1080/09709274.2016.11906967.

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Mahwasane, N. P. "Library support and the innovative application of indigenous knowledge systems." Journal of Sociology and Social Anthropology 8, no. 2 (April 3, 2017): 77–81. http://dx.doi.org/10.1080/09766634.2017.1316952.

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Gladwin, Christina H. "Indigenous knowledge systems, the cognitive revolution, and agricultural decision making." Agriculture and Human Values 6, no. 3 (June 1989): 32–41. http://dx.doi.org/10.1007/bf02217667.

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Bradford, Lori. "Editor’s Reflection on the Indigenous and Trans-Systemic Knowledge Systems." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 243–46. http://dx.doi.org/10.15402/esj.v7i1.70772.

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Katanha, Anyway, and Lizias Kadziya. "“Indigenous Knowledge Systems: Call for Institutional and Policy Changes”. The Case of Dande Valley in Zimbabwe." Greener Journal of Social Sciences 4, no. 2 (February 16, 2014): 078–94. http://dx.doi.org/10.15580/gjss.2014.2.020414091.

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Zaman, Tariq, Alvin Wee Yeo, and Narayanan Kulathuramaiyer. "Knowledge Management in Nonprofit Settings." International Journal of Public Administration in the Digital Age 1, no. 4 (October 2014): 44–51. http://dx.doi.org/10.4018/ijpada.2014100103.

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Abstract:

A well formulated framework depicts the embedded relationships between influencing factors and provides a simplified and assimilative description of the complex knowledge management systems. In organizations, creation of models and frameworks for designing knowledge management tools is a well established practice while there is a lack of a comprehensive framework for Indigenous Knowledge Management System (IKMS). Hence, the research question addressed in this paper is whether the organisational knowledge management frameworks can be used to strategies Indigenous Knowledge Management (IKM) in a meaningful way. The paper presents Balanced Scorecard (BSc) for IKM in indigenous communities as a case study of nonprofit setting. With the help of empirical data, this work explains the four main strategic management processes of BSc approach. The paper argues that, although BSc is found to be useful in many organisations and indigenous community related project, care should be taken when it is implemented for IKM, where the nature of management activities is totally different.

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Stewart, Suzanne, and Angela Mashford-Pringle. "Welcome to the First Edition from Waakebiness-Bryce Institute for Indigenous Health." International Journal of Indigenous Health 13, no. 1 (August 23, 2018): 3–4. http://dx.doi.org/10.32799/ijih.v13i1.30318.

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The Waakebiness-Bryce Institute for Indigenous Health (WBIIH) is thrilled to produce its first volume of the International Journal of Indigenous Health (IJIH). At the WBIIH, work in research, training, and policy development is grounded in Indigenous knowledges and community partnerships. Indigenous knowledges have been used globally since time immemorial. These knowledge systems evolve and adapt over generations, yet remain consistent in that they view animals, plants, water, air, humans, and all creation as equal within the cosmos; throughout this volume, the reclaiming and proclaiming of Indigenous knowledges is a thematic basis for improved health and well-being of Indigenous peoples.

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Du Plessis, Hester, and Gauhar Raza. "Indigenous culture as a knowledge system." Tydskrif vir Letterkunde 41, no. 2 (April 20, 2018): 85–98. http://dx.doi.org/10.4314/tvl.v41i2.29676.

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Complex concepts such as cultural identity, gender issues and the effects of colonialism, politics, and power structures on societies form part of the debate around indigenous culture as a knowledge system. This article makes a contribution to the debate by addressing cultural issues encountered during a cross-cultural research project based in India and South Africa. The authors reflected on some of the conceptual issues they grappled with during their research. The project involved the documentation, study and understanding of the extent in which indigenous knowledge systems (IKS) and modern technologies were utilised in the traditional manufacturing processes of artisans in general and potters in particular. The roles and functions of IKS as used during the production of artefacts were included in the study. This perspective was coupled with a study on the artisans' attitude towards and understanding of science (PAUS) while conducting their traditional technological processes. The combined approach provided a method that allowed researchers to develop interventions that capitalised on existing skills, practices and social relationships rather than undermining them, thus contributing to their sustainability. The project, at the same time, focussed on redefining the characteristics of "knowing" (of knowledge) as not just a mere contemplative gaze, but also as a practical activity. By focusing on artisans, the question of knowledge was placed in the two spheres of knowledge production: "theory" (epistemology) and "practice". This approach attempted to address and discuss some academic notions based on culture; including a variety of aspects that broadly constitute the "concept" of culture. As these notions continuously alter with changing academic insights they are constantly re-defined by academics and researchers.

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