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Journal articles on the topic 'Indigenous'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Walter, Maggie, and Michele Suina. "Indigenous data, indigenous methodologies and indigenous data sovereignty." International Journal of Social Research Methodology 22, no. 3 (October 8, 2018): 233–43. http://dx.doi.org/10.1080/13645579.2018.1531228.

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2

Mardon, Austin, and Razan Ahmed. "THE EDUCATION GAP IN INDIGENOUS COMMUNITIES: CANADA’S REALITY." SocioEdu: Sociological Education 4, no. 2 (September 1, 2023): 48–52. http://dx.doi.org/10.59098/socioedu.v4i2.1181.

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Canada’s history with the indigenous community is a long and complex. History which spills over to current events in society and impacts the Indigenously community greatly till this day. This country has a concerning Indigenous Education Gap—a disparity in educational achievement between Indigenous and non-Indigenous people. The Indigenous Education Gap is widening and rising quickly across Canada. Bridging the education gap is thus a critical component of any plan for enhancing the prosperity, health, and well-being of Canada's indigenous population, as well as eliminating marginalization. Education is one of the many concerns that Indigenous people in Canada must tackle. The acts of previous Canadian administrations, both implicit and explicit, have resulted in a considerable educational disparity between Indigenous and non-Indigenous pupils. The western system of education is inherently exclusive, and its fundamental educational process is based on privilege. Resolving the enormous and ongoing inequalities in student educational learning results must be based on Indigenous notions of education, rather than a standard western/colonial approach

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3

Wang, Jiun-Hao, and Szu-Yung Wang. "Indigenous Social Policy and Social Inclusion in Taiwan." Sustainability 11, no. 12 (June 24, 2019): 3458. http://dx.doi.org/10.3390/su11123458.

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Social exclusion problems are inevitable in achieving social sustainability. Minorities or indigenous people encounter social exclusion from mainstream society in many countries. However, relatively little is known about the multiple disadvantages in different social welfare domains experienced by these indigenes. The objective of this study is to address indigenous social exclusion by focusing on their access to social welfare benefits. Data used in this study were drawn from the Social Change and Policy of Taiwanese Indigenous Peoples Survey, which included 2040 respondents. Logistic regression results revealed that, compared with their counterparts, the likelihood of being excluded from social welfare payments is higher for those who are plains indigenes, live outside of designated indigenous areas and participate less in local organizations. Besides varying the effects of ordinary explanatory variables on social exclusion across different exclusion models, this study further provides empirical evidence of the multidimensional disadvantages of indigenous peoples in receiving needed social welfare benefits.

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4

Chen, Shan-Hua. "What Kind Of International Interchange Is Beneficial? Experiences Of Taiwanese Indigenes." Contemporary Issues in Education Research (CIER) 7, no. 2 (March 28, 2014): 155. http://dx.doi.org/10.19030/cier.v7i2.8488.

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Because of globalization, international interchanges among indigenes in every country have become more frequent. Influenced by international multicultural trends, Taiwans government not only supports indigenous populations to revive their traditional cultures, but also encourages the promotion of the international interchange activities among indigenous populations. This research focused on specialists familiar with indigenous relative affairs to evaluate the benefits and the order of international interchanges. A self-developed questionnaire was used and the analytic hierarchy process (AHP) and descriptive statistics were employed to measure the relative importance of the factors and international strategies chosen by the indigene affair specialists, respectively. The correspondence analysis aims to explore the relationship between the goal and strategy of indigenous international interchanges. Finally, based on the findings and discussion, some suggestions are provided for promoting indigenes international interchanges.

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5

Seow, Florence. "Indigenous Communities and Indigenous Children." International Journal of Children’s Rights 23, no. 4 (December 21, 2015): 844–66. http://dx.doi.org/10.1163/15718182-02304009.

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A move away from the traditional child-parent-state model of children’s rights in favour of a four-party model which includes indigenous communities can be identified in international legal discourse. The basis for this phenomenon can be found in arguments for the preservation of indigenous culture. However, whether this argument is adequate for such a fundamental change in the conceptualisation of children’s rights is questionable. This article discusses various legal conceptualisations of children’s rights in academic literature and compares these with sociological theories of children’s development. It identifies an emerging four-party model of children’s rights in international legal discourse, and points to practical problems of implementation and weak philosophical justifications. The article concludes that a four-party model based on sociological theories of children’s development would assist in overcoming these weaknesses, and allow the incorporation of other social groupings into conceptualisations of children’s rights.

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6

McCallum, Mary Jane Logan. "Indigenous Labor and Indigenous History." American Indian Quarterly 33, no. 4 (September 2009): 523–44. http://dx.doi.org/10.1353/aiq.2009.a362033.

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7

Scott, Tracie Lea. "Indigenous peoples and Canada: Indigenous resurgence, decolonisation, and Indigenous academics." British Journal of Canadian Studies 35, no. 2 (September 2023): 113–22. http://dx.doi.org/10.3828/bjcs.2023.7.

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8

Mitsuda, Yayoi. "Mapping Austronesian Legends and Trails of Central Taiwan at Sun Moon Lake." International Journal of Humanities and Arts Computing 8, supplement (March 2014): 253–62. http://dx.doi.org/10.3366/ijhac.2014.0111.

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The ‘group relocation’ policy imposed during the Japanese colonial period in Taiwan is arguably one of the most notorious policies to be imposed upon indigenes. As a result of this project, almost half of Taiwanese indigenes were resettled from the high mountain areas to the lowlands. Relocated populations needed to adjust themselves to new circumstances, and relocation became a traumatic memory for many. What is interesting is that relocating villages is not, historically, an uncommon occurrence for most Taiwanese indigenous groups. This suggests that ‘relocating villages’, in and of itself, might not be overly problematic for indigenous populations. Why then did the Japanese relocation policy come to be regarded as such a traumatic event? In this paper, I will present a sketch of how the Japanese relocation policy became regarded as such a traumatic event for many indigenous groups, and explore the reason the Thao people, living by Sun Moon Lake of central Taiwan, had a very different experience of relocation. Moreover, I also describe the relationship between the mapping project of Traditional Territories of Indigenous Peoples that began in 2002 and the collection of oral histories of indigenous relocation.

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9

Domínguez, Demetrio Espinoza. "Indigenous." Index on Censorship 22, no. 1 (January 1993): 27. http://dx.doi.org/10.1080/03064229308535489.

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10

Wigglesworth, Gillian. "Remote Indigenous education and translanguaging." TESOL in Context 29, no. 1 (December 30, 2020): 95–113. http://dx.doi.org/10.21153/tesol2020vol29no1art1443.

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Indigenous1 children living in the more remote areas of Australia where Indigenous languages continue to be spoken often come to school with only minimal knowledge of English, but they may speak two or more local languages. Others come to school speaking either a creole, or Aboriginal English, non-standard varieties which may sound similar to English, which gives them their vocabulary, while differing in terms of structure, phonology and semantics and pragmatics. This paper begins with a discussion of the linguistic contexts the children come from and the school contexts the children enter into before moving on to discuss a potential role for some use of translanguaging techniques in the classroom and discussing the potential benefits and advantages these may have. 1The term Indigenous is used respectfully to refer to all people of Australian Aboriginal or Torres Strait Islander descent. Indigenous languages and Australian Indigenous languages are used to refer to the languages of both Aboriginal and Torres Strait Islanders following NILS3 (2020).

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11

Ray, Lana. "Deciphering the “Indigenous” in Indigenous Methodologies." AlterNative: An International Journal of Indigenous Peoples 8, no. 1 (March 2012): 85–98. http://dx.doi.org/10.1177/117718011200800107.

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12

Krøvel, Roy. "Indigenous perspectives on researching indigenous peoples." Social Identities 24, no. 1 (April 16, 2017): 58–65. http://dx.doi.org/10.1080/13504630.2017.1314417.

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13

Partington, Geoffrey. "Non-Indigenous Academic and Indigenous Autonomy." Australian Journal of Indigenous Education 28, no. 2 (2000): 15–18. http://dx.doi.org/10.1017/s1326011100001605.

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One of the many fascinating problems raised in recent issues of the Australian Journal of Indigenous Education (AJIE) is that of Indigenous autonomy in education. Although opinions differed about the extent to which Indigenous people currently exercise educational autonomy in various situations, there was wide agreement that there ought to be Indigenous control or ‘ownership’ of all knowledge relating to Indigenous life and culture, past and present. Sister Anne Gardner, then Principal of Murrupurtyanuwu Catholic School in NT, explained (1996: 20) how she decided to ‘let go, to move away from the dominant role as Principal’, in order that Indigenous persons could take control. She had been helped to this conclusion by reading Paulo Freire, Martin Buber and Hedley Beare, and, within the NT itself, ‘people of that educational calibre, such as Beth Graham, Sr Teresa Ward, Fran Murray, Stephen Harris, all pleading with us to allow education to be owned by Aboriginal people’. Sr Gardner held that ‘Aboriginal people never act as “leader”, a view shared by her designated Indigenous successor, Teresita Puruntayemeri, then Principal-in-Training of Murrupurtyanuwu Catholic School, who wrote (1996: 24-25) that ‘for a Tiwi peron it is too difficult to stand alone in leadership’. One way to share the burdens of leadership is, she suggests, to ‘perform different dances in the Milmaka ring, sometimes in pairs or in a group’.

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14

Recht, Jo. "Hearing Indigenous Voices, Protecting Indigenous Knowledge." International Journal of Cultural Property 16, no. 3 (August 2009): 233–54. http://dx.doi.org/10.1017/s0940739109990166.

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AbstractIn a rapidly globalizing world, indigenous knowledge is in mortal danger, and it will require new forms of intellectual property protection to save it. There are fundamental incongruities between Western intellectual property law and indigenous knowledge that prevent the current international intellectual property framework from fully comprehending or addressing the contexts and needs of indigenous knowledge. This article will review the history of international and regional initiatives to develop protection for indigenous knowledge. It will consider the geopolitical context that has informed discussions about protecting the intangible wealth of indigenous peoples, including the recent addition of articulate and impassioned indigenous voices to the conversation. Finally, this article will discuss some of the concerns that have been raised about subjecting indigenous knowledge to a system of formal legal regulation.

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15

Duane Champagne. "Centering Indigenous Nations within Indigenous Methodologies." Wicazo Sa Review 30, no. 1 (2015): 57. http://dx.doi.org/10.5749/wicazosareview.30.1.0057.

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16

Brooks, Spirit Dine'tah. "Including Community and Family in Indigenous Special Education: A Book Review of School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities." Journal of Family Diversity in Education 1, no. 2 (November 25, 2014): 129–32. http://dx.doi.org/10.53956/jfde.2014.36.

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Globally, Indigenous communities face roadblocks that hinder their success in educational settings. These roadblocks include poverty, lack of social supports, limited access to education, and a high risk for health problems. Indigenous students with special needs face even greater challenges. School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities provides a comprehensive overview of the context of disability within indigenous experience. The study comprehensively examines the uniqueness of indigenous communities on a global scale, psychological models of reactions to disability, the benefit of multidisciplinary teams in working with schools and families, factors affecting collaboration between indigenous parents of children with disabilities and school professionals, and core values of indigenously attuned collaboration. Manor-Binyamini discusses her pilot study conducted among the Bedouins of Southern Israel to illustrate the ways that special education teachers and personnel engage Bedouin parents in interventions for their children. Rather than focusing solely on cultural sensitivity as a guiding force, the model Manor-Binyamini advocates, “Knowledge in Action” calls for special educators and professionals to be cultural mediators between family and schools. The model has the potential to impact the ways in which special educators work with indigenous communities globally and locally to improve the health and well-being of indigenous students with special needs.

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17

Black, Kerry, and Edward McBean. "Indigenous water, Indigenous voice – a national water strategy for Canada’s Indigenous communities." Canadian Water Resources Journal / Revue canadienne des ressources hydriques 42, no. 3 (July 3, 2017): 248–57. http://dx.doi.org/10.1080/07011784.2017.1333044.

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18

Shotton. "Indigenous Women and Indigenous Scholar Community Building." Wicazo Sa Review 33, no. 2 (2018): 76. http://dx.doi.org/10.5749/wicazosareview.33.2.0076.

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19

Baudemann, Kristina. "Indigenous Futurisms in North American Indigenous Art." Extrapolation 57, no. 1-2 (January 2016): 117–50. http://dx.doi.org/10.3828/extr.2016.8.

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20

Callicott, J. Baird. "The Indigenous World or Many Indigenous Worlds?" Environmental Ethics 22, no. 3 (2000): 291–310. http://dx.doi.org/10.5840/enviroethics200022319.

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21

Ardill, Allan. "Non-Indigenous Lawyers Writing about Indigenous People." Alternative Law Journal 37, no. 2 (June 2012): 107–10. http://dx.doi.org/10.1177/1037969x1203700208.

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22

Hermes, Mary, and Keiki Kawai'ae'a. "Revitalizing indigenous languages through indigenous immersion education." Language Immersion Education 2, no. 2 (September 12, 2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.

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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion models vary as they are developed in vastly different contexts. Three distinct contexts — Ojibwe, Māori, and Hawaiian — are described to illustrate the diversity and range of models. The article closes with some reflections from practice that will provide a context for building a research agenda to advance the revitalization of indigenous languages through immersion.

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23

Despagne, Colette. "Indigenous Education in Mexico: Indigenous Students' Voices." Diaspora, Indigenous, and Minority Education 7, no. 2 (April 2013): 114–29. http://dx.doi.org/10.1080/15595692.2013.763789.

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24

Wilson, Angela Cavender. "Introduction: Indigenous Knowledge Recovery Is Indigenous Empowerment." American Indian Quarterly 28, no. 3 (2004): 359–72. http://dx.doi.org/10.1353/aiq.2004.0111.

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25

Capel, Celine. "Mindfulness, indigenous knowledge, indigenous innovations and entrepreneurship." Journal of Research in Marketing and Entrepreneurship 16, no. 1 (July 8, 2014): 63–83. http://dx.doi.org/10.1108/jrme-10-2013-0031.

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Purpose – This paper aims to highlight the role of mindfulness in the development of indigenous knowledge (IK), indigenous innovations and entrepreneurship or new entry. Design/methodology/approach – Through an extensive analysis of extant mindfulness and indigenous entrepreneurship literatures, the paper argues for the facilitating role of individual mindfulness in IK, indigenous innovations and entrepreneurship and generates several propositions as a result. Findings – The paper argues that mindfulness encourages the appreciation of other forms of knowledge and practices distinct from the more prevalent Western forms, and by so doing, promotes indigenous innovation and indigenous entrepreneurship (or indigenous new entry or new business venture). Research limitations/implications – It is reasoned that indigenous communities around the world have rich experiences and accumulated knowledge that have enabled them develop explanations of their environments and economic development and sustainability, and by recognizing and valuing such knowledge and experiences, mindfulness facilitates innovations and entrepreneurship. Social implications – The facilitating role of IK in developing indigenous innovations and indigenous entrepreneurship is clearly evident, at least in indigenous societies; however, researchers are yet to recognise and explore this dynamics as deserved. Mindfulness not only opens up the mindset of researchers to further explore this phenomenon but also helps society to recognise the contributions and value of IK. Originality/value – This work is a pioneer in the effort to integrate mindfulness concept into the indigenous entrepreneurship research. By using mindfulness lens to view the relationship between IK, indigenous innovations and entrepreneurship, the study locates mindfulness as both antecedent to and moderator of these relationships.

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26

Wiguna, Made Oka Cahyadi. "Pemikiran Hukum Progresif untuk Perlindungan Hukum dan Kesejahteraan Masyarakat Hukum Adat." Jurnal Konstitusi 18, no. 1 (May 27, 2021): 112. http://dx.doi.org/10.31078/jk1816.

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Today there are still many problems with the existence and traditional rights of indigenous and tribal peoples. These problems tend to place the indigenous and tribal peoples in a weak and marginalized position. Not without reason, it is due to the unequal perception of all related parties, in positioning customary land and indigenious peoples in the context of national and state life based on Pancasila and the Constitution. The issue that will be discussed in this paper is about how to realize progressive legal protection of the existence of indigenous and tribal peoples to realize their welfare. This paper will use the conceptual approach method, namely the Pancasila concept as a source of ideas in providing legal protection to indigenous and tribal peoples. Furthermore, it also uses a conceptual approach from thought of progressive law. The existence of the status quo in providing legal protection to indigenous and tribal peoples which tends to be static, conditional and legalistic which has been done so far. Legal protection is more concerned with how the criteria regarding indigenous and tribal peoples will be recognized. The state should have dared to make policy and legal breakthroughs to provide legal protection based on guidance and empowerment. These policy and legal breakthroughs can refer to thougt of progressive law, which positions the law for humans with the aim of providing justice, welfare and happiness for indigenous and tribal peoples based on Pancasila and the Constitution.

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27

Hill, Kenneth, Bridget Barker, and Theo Vos. "Excess Indigenous mortality: are Indigenous Australians more severely disadvantaged than other Indigenous populations?" International Journal of Epidemiology 36, no. 3 (April 3, 2007): 580–89. http://dx.doi.org/10.1093/ije/dym011.

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28

Utomo, Agus Himmawan, and Galuh Nur Fattah. "Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang." Jurnal Ledalero 22, no. 2 (December 23, 2023): 143. http://dx.doi.org/10.31385/jl.v22i2.340.143-164.

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<p>Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is often<br />disregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because they<br />perceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exacerbated by the government's attempt to integrate indigenous religions into one of the<br />recognized formal religions, which poses a threat to the preservation of the teachings and religious practices of indigenous religion followers as their religious practices will inevitably be influenced by the standardizations of the formal religions, which are essentially religions of foreign origin. All forms of discrimination arise, among others, from the weakness or inability of indigenous religion followers to explain their theological systems and concepts of divinity. Therefore, this study attempts to explain the concept of divinity in indigenous religions by using three case<br />studies: Sunda Wiwitan, Kaharingan, and Towani Tolotang. The results of this study show that there are authentic characteristics of divinity in each of the studied indigenous religion systems, which are specifically categorized as henotheism and Animism-Dynamism.</p><p><br />Keyword: Indigenious Religions, Concept of Divinity, Henotheism, Animism-Dynamism</p>

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29

Zuriyati dan Siti Gomo Attas, Mega Febriani Sya Zuriyati. "KONSEP POLA HIDUP MASYARAKAT DALAM PETATAH PETITIH MINANGKABAU DENGAN PENDEKATAN INDIGENIUS (THE CONCEPTION OF COMMUNITY LIFE IN PETATAH PETITIH MINANGKABAU WITH INDIGENEOUS APPROACH)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 11, no. 1 (April 28, 2021): 1. http://dx.doi.org/10.20527/jbsp.v11i1.10559.

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Abstract The Conception of Community Life in Petatah Petitih Minangkabau with The Indigeneous Approach. This study aims to identify the Minangkabau conceptions values as depicted in the petatah petitih Minang (proverb). This research examines Minang Proverb with the Indigenous Psychology approach. Qualitative research methods, describing, interpreting the concept of values in the Minangkabau community which is illustrated by the Minang proverb. The data collection technique used is desk research and interview. Sources of literature study are from the Minangkabau Adat textbook obtained from the Rumah Gadang Minangkabau pavilion in Taman Mini Indonesia Indah (TMII) Jakarta; the results of previous studies / research, and relevant information from online mass media. Online Interview was conducted with the Chief Advisor of the Bundo Kanduang Council Organization Advisor Solok City, West Sumatra. The results show that there are ten values or Minangkabau life concept which are contained in the Minang proverb which is inherent in the Minang identity, namely; hiduik baraka, baukue jo bajangko; baso basi –malu jo sopan; tenggang raso; loyal; fair; thrifty; watchful; braveness; wise diligent and humble. Key words: Minangkabau conceptions, Minang proverb, Indigenous psychology Abstrak Konsep Pola Hidup Masyarakat dalam Petatah Petitih Minangkabau dengan Pendekatan Indigenius. Penelitian ini bertujuan untuk mengidentifikasi konsepsi nilai-nilai adat yang berkaitan dengan pola hidup masyarakat Minangkabau (Minang) yang tergambar dalam Petatah Petitih (pepatah) Minang. Penelitian ini mengkaji psikologi yang lekat pada budaya adat Minangkabau yang tertuang dalam Pepatah Minang dengan pendekatan Indigenous Psychology (Psikologi Indigenius). Metode penelitian kualitatif, yakni menggambarkan, menafsirkan konsepsi nilai-nilai adat pada masyarakat Minangkabau yang tergambar pepatah Minang. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah dengan cara studi kepustakaan (desk research) dan wawancara. Sumber studi kepustakaan adalah dari buku teks Adat Minangkabau yang diperolah dari anjungan Rumah Gadang Minangkabau di Taman Mini Indonesia Indah (TMII) Jakarta; hasil kajian/penelitian sebelumnya, dan informasi yang relevan dari media massa daring. Wawancara dilakukan kepada Ketua Penasehat Organisasi Bundo Kanduang Kota Solok Sumatera Barat secara daring. Hasil menunjukan terdapat sepuluh nilai atau konsep pola hidup masyarakat Minang yang tertuang dalam pepatah minang yang melekat pada jati diri orang Minang yakni; hiduik baraka, baukue jo bajangko; baso basi-malu jo sopan; tenggang raso; setia; adil; hemat cermat; waspada; berani karena benar; arif bijaksana; rajin dan rendah hati. Kata-kata kunci: nilai budaya Minangkabau, pepatah Minang, psikologi indigenius

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30

Inimiesi, Oba Preye, and Timinepere Ogele Court. "Indigenious Entrepreneurship Behaviourand and Local Economic Development of Otuke Community." IJEBD (International Journal of Entrepreneurship and Business Development) 6, no. 1 (January 31, 2023): 15–24. http://dx.doi.org/10.29138/ijebd.v6i1.2104.

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Purpose: The study examines the link between indigenous entrepreneurial behaviour and local economic development of Otueke community. The specific objectives were to examine the extent to which indigenes in Otuoke are exploiting their entrepreneurial environment; ascertain the factors militating against the involvement of indigenes of Otuoke from capitalizing on their entrepreneurial environment; examine how indigenous entrepreneurship behaviour leads to sustainable socio-economic development. Design/methodology/approach: The study adopted cross sectional survey design. The study employed a census of 200 entrepreneurial firms in Otuoke community. The data for the study were collected through the distribution of structured questionnaire. The data collected were analysed using percentage and frequency distribution, mean and standard deviation and Chi-Square test of significance. Findings: The results indicated that there was a significant difference between indigenes and non-indigenes with regards to entrepreneurship. The second finding demonstrated that inaccessibility to finance and ignorance among others act as impediments to indigenes from taking advantage of their environment. Further, the result indicated that entrepreneurship behaviour contributed to socio-economic development of the local community. Practical implications: In line with the findings, we recommended among others that relevant agencies of government should fashion out community-based entrepreneurial policy regimes to support local communities and rural indigenous entrepreneurship to foster sustainable socio-economic development. Paper type: Research paper

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31

Allison-Cassin, Stacy. "Indigenous Research." International Journal of Information, Diversity, & Inclusion (IJIDI) 5, no. 1 (February 20, 2021): 111–14. http://dx.doi.org/10.33137/ijidi.v5i1.35295.

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32

Hinch, Tom, and Richard Butler. "Indigenous Tourism." Tourism Analysis 14, no. 1 (January 1, 2009): 15–27. http://dx.doi.org/10.3727/108354209788970117.

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33

Attebery, Stina. "Indigenous Posthumans." Extrapolation 57, no. 1-2 (January 2016): 95–116. http://dx.doi.org/10.3828/extr.2016.7.

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34

Leuthold, Steven. "Indigenous Aesthetics." Dialogue and Universalism 7, no. 3 (1997): 145–59. http://dx.doi.org/10.5840/du199773/415.

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35

Johnston, Patricia. "Indigenous Visions." Afterimage 23, no. 1 (June 1, 1995): 8–12. http://dx.doi.org/10.1525/aft.1995.23.1.8.

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36

p'Bitek, Okot. "Indigenous Ills." Transition, no. 75/76 (1997): 40. http://dx.doi.org/10.2307/2935387.

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37

Howard, Luke, and Stephen Lucky Mosko. "Indigenous Music." American Music 20, no. 1 (2002): 129. http://dx.doi.org/10.2307/3052249.

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38

Keating, Michael, and Bernard Share. "Indigenous Enterprise." Books Ireland, no. 108 (1986): 226. http://dx.doi.org/10.2307/20625831.

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39

Joseph, Kelly, and Lew Hunter. "Indigenous Voices." World Literature Today 83, no. 5 (2009): 4. http://dx.doi.org/10.1353/wlt.2009.0116.

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40

Findlay, Alyssa. "Indigenous knowledge." Nature Climate Change 11, no. 7 (July 2021): 559. http://dx.doi.org/10.1038/s41558-021-01093-8.

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41

Spiker, Christina. "Indigenous Shôjo." Journal of Anime and Manga Studies 1 (October 11, 2020): 138–68. http://dx.doi.org/10.21900/j.jams.v1.502.

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Little scholarly attention has been given to the visual representations of the Ainu people in popular culture, even though media images have a significant role in forging stereotypes of indigeneity. This article investigates the role of representation in creating an accessible version of indigenous culture repackaged for Japanese audiences. Before the recent mainstream success of manga/anime Golden Kamuy (2014–), two female heroines from the arcade fighting game Samurai Spirits (Samurai supirittsu)—Nakoruru and her sister Rimururu—formed a dominant expression of Ainu identity in visual culture beginning in the mid-1990s. Working through the in-game representation of Nakoruru in addition to her larger mediation in the anime media mix, this article explores the tensions embodied in her character. While Nakoruru is framed as indigenous, her body is simultaneously represented in the visual language of the Japanese shôjo, or “young girl.” This duality to her fetishized image cannot be reconciled and is critical to creating a version of indigenous femininity that Japanese audiences could easily consume. This paper historicizes various representations of indigenous Otherness against the backdrop of Japanese racism and indigenous activism in the late 1990s and early 2000s by analyzing Nakoruru’s official representation in the game franchise, including her appearance in a 2001 OVA, alongside fan interpretations of these characters in self-published comics (dôjinshi) criticized by Ainu scholar Chupuchisekor.

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Schlaich, Mike. "Indigenous Bridges." IABSE Symposium Report 89, no. 1 (January 1, 2005): 25–32. http://dx.doi.org/10.2749/222137805796271855.

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Frederics, Bronwyn. "Indigenous Peoples." International Journal of Critical Indigenous Studies 2, no. 2 (June 1, 2009): 46–47. http://dx.doi.org/10.5204/ijcis.v2i2.30.

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This book is an important read for a number of reasons. In an era where the term globalisation is bandied around in relation many fields of study ie , to resources, peoples, information, capital, biology, this book in its entirety attempts to address s the impact of globalisation on Indigenous communities and its people through a wide range of interdisciplinary perspective. This edited collection, therefore, brings to the fore some of the complex issues of Indigenous identity, Indigenous activism and case studies within different nation states. As a whole it attempts to answer some of the issues raised by discussions on and around Indigenous identity and relational identity. The book is well suited as a text for students and professionals in the social sciences, humanities, cultural studies, Indigenous studies and law.

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Rowse, Tim. "Indigenous Heterogeneity." Australian Historical Studies 45, no. 3 (September 2, 2014): 297–310. http://dx.doi.org/10.1080/1031461x.2014.946523.

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

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Amy Ransom. "Indigenous Futurism." Science Fiction Studies 40, no. 1 (2013): 167. http://dx.doi.org/10.5621/sciefictstud.40.1.0167.

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Miller, D. K. "Indigenous Albuquerque." Ethnohistory 59, no. 2 (April 1, 2012): 426–27. http://dx.doi.org/10.1215/00141801-1537002.

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House, Freeman. "Dreaming Indigenous." Ecological Restoration 10, no. 1 (1992): 60–63. http://dx.doi.org/10.3368/er.10.1.60.

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Barnard, Alan. "Indigenous peoples." Anthropology Today 20, no. 5 (October 2004): 19. http://dx.doi.org/10.1111/j.0268-540x.2004.00296.x.

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Wagner, Daniel A., and Iddo Gal. "Indigenous Cognition?" Contemporary Psychology: A Journal of Reviews 35, no. 2 (February 1990): 131–32. http://dx.doi.org/10.1037/028252.

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