Journal articles on the topic 'Studies of Indigenous societies'
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1
Killsback, Leo. "Indigenous Perceptions of Time: Decolonizing Theory, World History, and the Fates of Human Societies." American Indian Culture and Research Journal 37, no. 1 (January 1, 2013): 127–56. http://dx.doi.org/10.17953/aicr.37.1.2272718771244566.
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In this article, I discuss how indigenous understandings of time can contribute to broader studies of human societies, civilizations, and world history. Colonial paradigms have extended into the realm of world history and assumptions of human behavior have been unfairly applied to all human societies and labeled humans as aggressors against nature and each other. This is unjust especially to the populations that remain victims of colonialism and imperialism. I have developed or, put more appropriately, revealed an indigenous historical paradigm that can be applied to the study of human societies, but my primary goal is to provide a model that links indigenous histories in comparative studies of humans and human societies. To provide an adequate discussion of this model, I use examples from two indigenous societies (Maya and Hopi) to develop my thesis, and two other indigenous societies (Haudenosaunee and Cheyenne) for evaluation under this thesis. I conclude with a final discussion of Christian societies and their place in an indigenous view of world history.
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Killsback, Leo. "Indigenous Perceptions of Time: Decolonizing Theory, World History, and the Fates of Human Societies." American Indian Culture and Research Journal 37, no. 4 (January 1, 2013): 85–114. http://dx.doi.org/10.17953/aicr.37.4.86k2lh8101521j66.
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In this article, I discuss how indigenous understandings of time can contribute to broader studies of human societies, civilizations, and world history. Colonial paradigms have extended into the realm of world history and assumptions of human behavior have been unfairly applied to all human societies and labeled humans as aggressors against nature and each other. This is unjust especially to the populations that remain victims of colonialism and imperialism. I have developed or, put more appropriately, revealed an indigenous historical paradigm that can be applied to the study of human societies, but my primary goal is to provide a model that links indigenous histories in comparative studies of humans and human societies. To provide an adequate discussion of this model, I use examples from two indigenous societies (Maya and Hopi) to develop my thesis, and two other indigenous societies (Haudenosaunee and Cheyenne) for evaluation under this thesis. I conclude with a final discussion of Christian societies and their place in an indigenous view of world history.
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Andersen, Chris. "Critical Indigenous Studies in the Classroom." International Journal of Critical Indigenous Studies 5, no. 1 (January 1, 2012): 67–78. http://dx.doi.org/10.5204/ijcis.v5i1.95.
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Part of the mandate of most Indigenous Studies faculties/departments is to critically examine the historical and contemporary relationship between Aboriginal and settler societies. However, the multidisciplinarity of Indigenous Studies scholars and scholarship means that such critical examination can and does vary widely by institution and even between faculty members within the same institution. This article positions three pedagogical choices - studying ‘the local’, the use of primary evidence and the use of discourse analysis-as promoting the integration of disciplinary methodological differences while imbuing Indigenous Studies with a distinctive disciplinary trajectory. Moreover, I demonstrate how a particular emphasis on local Indigenous/settler relationships denaturalises the structures of racism anchoring the white privilege characterising power relations in colonial nation states like Canada.
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Belleau, Jean-Philippe. "History, Memory, and Utopia in the Missionaries' Creation of the Indigenous Movement in Brazil (1967–1988)." Americas 70, no. 4 (April 2014): 707–30. http://dx.doi.org/10.1353/tam.2014.0057.
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On April 17, 1974, and die two days following, a gathering of 16 indigenous participants from nine different indigenous societies was held in Diamantino, Mato Grosso, Brazil. During the three days, vernacular narratives, trivial announcements, and critiques of the government and local ranchers were presented—without any of the participants significantly engaging with one another. Only one primary source on this event, a short, typed document, is available today. The historicity of this “Assembly of Indigenous Chiefs” is granted by both the anthropological and the historical situations of the participating communities. For the first time, individuals from indigenous societies that did not share ethnic borders or history met to advance indigenous rights; for the first time also, these individuals were granted political representation (of their groups), a notion largely foreign to indigenous political traditions. There was a conscious effort to draw chiefs from as many communities as possible and to establish a large, pan-Indian movement.
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Nadarajah, Yaso, and Adam Grydehøj. "Island studies as a decolonial project (Guest Editorial Introduction)." Island Studies Journal 11, no. 2 (2016): 437–46. http://dx.doi.org/10.24043/isj.360.
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The phenomenon of colonialism influenced the cultures, economies, and politics of the majority of the world’s population. The subsequent decolonization process has likewise had profound affects on colonized societies. Island societies undergoing decolonization face many of the same pressures and challenges as do mainland societies, yet island spatiality and the history of island colonization itself has left former and present-day island colonies with distinctive colonial legacies. From the Caribbean to the Arctic to the Pacific to the Indian Ocean to the Mediterranean, colonial and decolonial processes are creating tensions between maintenance of the culture of indigenous peoples, economic development, cultivation of cultural heritage, political modernization, status on the global stage, democratic governance, and educational achievement. We call for an island studies perspective on decolonization, emphasizing the importance of appropriately positioning expert knowledge relative to the needs of colonized and indigenous peoples and highlighting the pitfalls of neocolonialsim. We thus lay the groundwork for island studies as a decolonial project.
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Hoogshagen, Searle. "Acculturation of indigenous societies: A mixe case study." Journal of Multilingual and Multicultural Development 8, no. 6 (January 1987): 513–28. http://dx.doi.org/10.1080/01434632.1987.9994309.
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Whyte, Kyle. "Critical Investigations of Resilience: A Brief Introduction to Indigenous Environmental Studies & Sciences." Daedalus 147, no. 2 (March 2018): 136–47. http://dx.doi.org/10.1162/daed_a_00497.
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Indigenous peoples are among the most active environmentalists in the world, working through advocacy, educational programs, and research. The emerging field of Indigenous Environmental Studies and Sciences (iess) is distinctive, investigating social resilience to environmental change through the research lens of how moral relationships are organized in societies. Examples of iess research across three moral relationships are discussed here: responsibility, spirituality, and justice. iess develops insights on resilience that can support Indigenous peoples' struggles with environmental justice and political reconciliation; makes significant contributions to global discussions about the relationship between human behavior and the environment; and speaks directly to Indigenous liberation as well as justice issues impacting everyone.
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Millán, Saúl. "The Domestication of Souls." Social Analysis 63, no. 1 (March 1, 2019): 64–82. http://dx.doi.org/10.3167/sa.2019.630105.
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Following the distinction between horizontal and vertical shamanism originally proposed by Stephen Hugh-Jones, this article examines the concept of nagualism in different Mesoamerican indigenous societies and the role that animal domestication has played in these conceptions. Through a comparative study of indigenous societies like the Nahua, Huave, and Tzotzil Maya, different relationships between the human and animal worlds are analyzed in order to show the changes in ontological frameworks that took place during the colonial period, through the introduction of extensive livestock farming. As a protective institution, post-colonial nagualism developed in indigenous societies that have domesticated animals because farmers see their relationship with their flocks similarly to the connection between themselves and their protecting spirits.
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Groh, Arnold. "Culture, Language and Thought: Field Studies on Colour Concepts." Journal of Cognition and Culture 16, no. 1-2 (February 24, 2016): 83–106. http://dx.doi.org/10.1163/15685373-12342169.
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In a series of studies the assumption of a lack of colour concepts in indigenous societies, as proposed by Berlin and Kay and others, was examined. The research took place in the form of minimally invasive field encounters with indigenous subjects in South East Asia and in India, as well as in West, Central, and South Africa. Subjects were screened for colour blindness using the Ishihara and Pflüger-Trident tests. Standardised colour tablets had to be designated in the indigenous languages; these terms were later translated by native speakers of the indigenous languages into a European language. The indigenous subjects were able to name the colours presented. Indigenous vs. globalised cultural factors were reflected in the use of reference objects for naming colours. Both metonymical and non-metonymical indigenous colour names did not follow a stage pattern as Berlin and Kay and others have proposed. The high precision of indigenous colour names corresponds both to the precision of experts’ colour names in the industrial culture, and to the highly precise grammar that characterises indigenous languages. It is concluded that cognitive categorisation of visual perception takes place regardless of the cultural context, and that former misunderstandings resulted from inappropriate methodological designs.
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Sweet, Melissa, Luke Pearson, and Pat Dudgeon. "@Indigenousx: A Case Study of Community-Led Innovation in Digital Media." Media International Australia 149, no. 1 (November 2013): 104–11. http://dx.doi.org/10.1177/1329878x1314900112.
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The ever-increasing uses for social media and mobile technologies are bringing new opportunities for innovation and participation across societies, while challenging and disrupting the status quo. Characteristics of the digital age include the proliferation of user-driven innovation and the blurring of boundaries and roles, whether between the producers and users of news and other products or services, or between sectors. The @IndigenousX Twitter account, which has a different Aboriginal or Torres Strait Islander person tweeting each week, is an example of user-driven innovation and of how Indigenous voices are emerging strongly in the rapidly evolving digital landscape. Its founder, Luke Pearson, a teacher and Aboriginal education consultant, wanted to share the platform he had established on Twitter for storytelling to an engaged audience. The account can thus be seen as a form of citizen, participatory, community or alternative journalism. This article provides a preliminary analysis of @IndigenousX, and suggests that this account and the diversity of Indigenous voices in the digital environment offer opportunities for wide-ranging research endeavours. Initiatives like @IndigenousX are also a reminder that journalism has much to learn from innovation outside the conventional realm of journalistic practice.
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Stewart-Harawira, Makere. "Cultural Studies, Indigenous Knowledge and Pedagogies of Hope." Policy Futures in Education 3, no. 2 (June 2005): 153–63. http://dx.doi.org/10.2304/pfie.2005.3.2.4.
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Notions of crisis and chaos have become the rationale for a new discourse in which empire is the logical outcome of a world no longer secure. One level at which this is manifested is in the rejection by the USA of international agreements to which it is signatory, in the demonstrated failure of the Bretton Woods system to meet its declared objectives, and in the increasingly broad and globalized resistance to globalization. Another is in the attacks on particular forms of knowledge and academic freedom by strong neoconservative elements which seek the reconstruction of societies within a particular cultural and ideological framework. In this context, the construction of pedagogies which articulate a different vision for global order has become a contested and critical task. This article argues two things: first, that the study of culture and ethnicity is vitally important in developing pedagogies for better ways of being in the world, and second, that indigenous cultural knowledge is profoundly relevant to this endeavour.
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JONES, ADRIAN. "A RUSSIAN BOURGEOIS'S ARCTIC ENLIGHTENMENT." Historical Journal 48, no. 3 (September 2005): 623–40. http://dx.doi.org/10.1017/s0018246x05004590.
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Studies of Europe's Enlightenment have been enriched by attending to its real and imagined impacts on indigenous peoples and of indigenous peoples on Europeans. Applying these methods to new-settled eighteenth-century societies offers another standpoint on the Enlightenment. This study is a sample: a civic history of a relatively new – in European terms – place suggests the possibilities. In 1792, a bourgeois, Vasilii Krestinin, from Russia's White Sea shore, published a history of Archangel, founded in 1584. Krestinin's view from a new Arctic society is as far from Europe's elegant metropoles and eloquent lumières as the ship captains, Pacific Islanders, and cat killers in influential recent studies of the Enlightenment. Just as these studies – and others on readers and reading – transformed studies of the Enlightenment, historians can use sources from new societies to observe answers and actions of people casting themselves as Enlighteners. This study of enlightened sensibility in an Arctic society suggests how the Enlightenment – viewed from settler societies – became anxious, how it fanned nationalisms, and how it was ensnared by naïve presuppositions that progress was a prerequisite of power.
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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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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00065.
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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.
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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00281.
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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.
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Durston, Alan. "Native-Language Literacy in Colonial Peru: The Question of Mundane Quechua Writing Revisited." Hispanic American Historical Review 88, no. 1 (February 1, 2008): 41–70. http://dx.doi.org/10.1215/00182168-2007-078.
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Abstract Scholars of indigenous societies in colonial Latin America have long noted the contrast between the abundance of indigenous-language records from Mesoamerica and their extreme scarcity in the Andes. This article evaluates the degree to which written Quechua was used in everyday communication and record keeping among the indigenous population of colonial Peru by examining a corpus of Quechua documents, mostly letters and petitions from the seventeenth century. The linguistic features and archival contexts of these documents are analyzed to determine the extent and channels of alphabetic literacy in Quechua. The article argues that a standardized written form of Quechua developed by the church was in fact widely used among the indigenous elite, but that it never became an important medium of internal administrative record keeping in indigenous communities, as did occur with Nahuatl and other Mesoamerican languages.
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King, Pita, Darrin Hodgetts, Mohi Rua, and Mandy Morgan. "When the Marae Moves into the City: Being Māori in Urban Palmerston North." City & Community 17, no. 4 (December 2018): 1189–208. http://dx.doi.org/10.1111/cico.12355.
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Through processes of colonization, many indigenous peoples have become absorbed into settler societies and new ways of existing within urban environments. Settler society economic, legal, and social structures have facilitated this absorption by recasting indigenous selves in ways that reflect the cultural values of settler populations. Urban enclaves populated and textured by indigenous groups such as Māori (indigenous people of New Zealand) can be approached as sites of existential resistance to the imposition of colonial ways of seeing and understanding the self. In maintaining everyday social practices and ways–of–being that traverse rural and urban locales, Māori preserve and reproduce cultural selves in ways that make aspects of cityscapes more homely for Māori ways–of–being. This article brings issues of place and being to the fore by investigating Māori reassemblage of cultural selves within a low SES urban environment as an ongoing resistance to colonial absorption.
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Ruíz, Elena. "Cultural Gaslighting." Hypatia 35, no. 4 (2020): 687–713. http://dx.doi.org/10.1017/hyp.2020.33.
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AbstractThis essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socioeconomic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting—commonly understood as mental manipulation through lying or deceit—stochastically, as chance-driven, interpersonal phenomena. Building on structural analyses of knowledge in political epistemology (Dotson 2012a; Berenstain 2016), political theory (Davis and Ernst 2017), and Indigenous social theory (Tuck and Yang 2012), I develop the notion of cultural gaslighting to refer to the social and historical infrastructural support mechanisms that disproportionately produce abusive mental ambients in settler colonial cultures in order to further the ends of cultural genocide and dispossession. I conclude by proposing a social epidemiological account of gaslighting that a) highlights the public health harms of abusive ambients for minority populations, b) illuminates the hidden rules of social structure in settler colonial societies, and c) amplifies the corresponding need for structural reparations.
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Nelles, Jen, and Christopher Alcantara. "Explaining the Emergence of Indigenous–Local Intergovernmental Relations in Settler Societies." Urban Affairs Review 50, no. 5 (October 10, 2013): 599–622. http://dx.doi.org/10.1177/1078087413501638.
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Graham, Mary. "Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 105–18. http://dx.doi.org/10.1163/156853599x00090.
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AbstractIndigenous Australian philosophy is more than just a survivalist kit to understanding nature, human or environmental, but is also a system for realising the fullest potential of human emotion and experience. This paper explores elements of indigenous philosophy, focusing on indigenous views that maintain human-ness is a skill, not developed in order to become a better human being, but to become more and more human. In this context, the paper considers indigenous understandings of the land as a spiritual entity and human societies as dependent upon the land.
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Love, Tyron, and Elspeth Tilley. "Temporal Discourse and the News Media Representation of Indigenous-Non-Indigenous Relations: A Case Study from Aotearoa New Zealand." Media International Australia 149, no. 1 (November 2013): 174–88. http://dx.doi.org/10.1177/1329878x1314900118.
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Time is a particularly powerful construct in postcolonial societies. Intermeshed with discourses of race, place and belonging, European ideas of time as linear, Cartesian and chronological function as enduring discursive categories that frame public debate within conceptual legacies from colonialism. There is substantial evidence internationally that modernist and mechanical temporal discourses of progress and efficiency have impeded Indigenous aspirations, including attempts to achieve sovereignty. In this article, we use a critical whiteness studies framework, and a critical discourse analysis methodology, to make visible the temporal assumptions in mainstream news articles from Aotearoa New Zealand. These articles, from influential, agenda-setting media, discuss crucial issues of indigenous rights, including Te Tiriti o Waitangi negotiations. Our analysis shows that they do so within a culturally specific, Western temporal framework, which limits their ability to provide balanced, informative coverage of the issues at stake.
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Hook, Genine. "Towards a Decolonising Pedagogy: Understanding Australian Indigenous Studies through Critical Whiteness Theory and Film Pedagogy." Australian Journal of Indigenous Education 41, no. 2 (December 2012): 110–19. http://dx.doi.org/10.1017/jie.2012.27.
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This article explores student and teacher engagement with Australian Indigenous Studies. In this article I identify key themes in the film September (2007) that demonstrate how the film can be used as a catalyst for student learning and discussion. Critical whiteness theory provides a framework to explore three themes, the invisibility of whiteness, the reachability of whiteness and the cultural interface. Critical whiteness theory identifies the way in which non-Indigenous people centralise and normalise whiteness within colonised societies, and particularly considers how white privilege is maintained. Interpreting the film September through the lens of critical whiteness theory contributes to translating curriculum and social justice aims of education into action.
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O’Sullivan, Dominic. "Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy." International Journal of Public Theology 4, no. 4 (2010): 426–45. http://dx.doi.org/10.1163/156973210x526409.
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AbstractReconciliation brings together Christological and anthropological dimensions of human thought to illustrate the nexus between religious principles and political means. For the state reconciliation is concerned with social cohesion and political stability. For the church, it extends the sacramental notion of reconciliation between God and penitent to public relationships. This article examines Roman Catholic contributions to secular reconciliation debates. It shows how religious precepts create moral imperatives to engagement with secular discourses as a necessary element of Christian mission. It also argues that the church’s role in the disruption of indigenous societies creates an additional moral imperative to engage in reconciliation as mission and to articulate a Christian vision of indigenous rights.
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Pushin, Artem. "A Review of Cecilie Vindal Ødegaard, Juan Javier Rivera Andía (eds.), Indigenous Life Projects and Extractivism: Ethnographies from South America. London: Palgrave Macmillan, 2019, 282 pp." Antropologicheskij forum 17, no. 51 (December 2021): 201–10. http://dx.doi.org/10.31250/1815-8870-2021-17-51-201-210.
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The reviewed book is one of the few anthropological studies of encounters of indigenous and “Western” ontologies in the resource-dependent economies of South America. Using qualitative methods—primarily field observation—the authors demonstrate the inadequacy of perceiving the interactions between indigenous communities and extractive companies only as a conflict. The review shows how the structural organization of most chapters makes it possible to imagine the relationship between capitalist and indigenous worlds as being much more complex and not corresponding to the romanticized image of an “authentic Indian”. In addition to its academic significance, the reviewer draws attention to a practical aspect: how the problematization of ontological differences contributes to the implementation of industrial and infrastructure projects that can have an impact on indigenous communities. At the same time, the review also demonstrates some inconsistencies that occur either throughout the book or in separate chapters. These include, for example, the isolation of the positions of non-indigenous actors, the unintentional reproduction of stereotypical ideas about indigenous communities, the lack of historical context for the categorization of South American societies on the basis of indigeneity. The authors’ innovative understanding of extractivism as a model of value extraction opens up new possible scenarios for the research of indigenous ontologies in the context of global capitalism.
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Merino, Roger. "The Land of Nations: Indigenous Struggles for Property and Territory in International Law." AJIL Unbound 115 (2021): 129–34. http://dx.doi.org/10.1017/aju.2021.10.
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Key studies have highlighted how Western law was central to the civilizing mission of colonialism, legitimizing conquest while presenting itself as a colonizer's gift for overcoming barbarism. But law was not just an imposition to dispossess resources and accumulate labor; it was also transformed by the contestations of First Nations and the new practices deployed in settler societies. In this context, the first international legal theories were aimed at subordinating third world societies and, at the same time, provided the foundations of Western legal apparatus, shaping racially the modern concepts of sovereignty, territory, and property.
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Pitkänen, Pekka. "Ancient Israelite Population Economy: Ger, Toshav, Nakhri and Karat as Settler Colonial Categories." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 139–53. http://dx.doi.org/10.1177/0309089216677665.
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This article looks in detail at the often-studied categories for aliens and foreigners, together with the karat (‘cutting off from his people’) command in the Pentateuchal legal materials from the perspective of ancient Israel as a settler society. In conversation with previous approaches to these categories, this study explores how relating them to concepts of population economy in settler colonial societies can help us better understand the text. Issues such as the tripartite division into settler community, indigenous population and exogenous others are considered, while comparisons with other corresponding societies are also made. This article then also looks at how these categories could fit in with various potential settings in ancient Israel, including pre-exilic and postexilic times.
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Nakano, Makibi. "Seasonal calendar by the Sama-Bajau people: Focusing on the wind calendar in Banggai Islands." E3S Web of Conferences 211 (2020): 01007. http://dx.doi.org/10.1051/e3sconf/202021101007.
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In local societies, people utilize indigenous ecological knowledge to engage in their livelihood. The study draws from a comparison of the indigenous calendars based on seasonal winds used by the Sama-Bajau fishermen in Banggai Islands, Central Sulawesi, Indonesia. In previous studies about Sama-Bajau people, their ecological background of fishing activity was overlooked, and their seasonal calendar in coral reef area was only reported. This study conducted a qualitative research through semi-structured interviews and participant observation in four settlements. Based on a comparison between the main and other settlements, the study analyzed their indigenous ecological calendar using scientific data and comparing with other society’s data. The results revealed that the classifications of each calendar are critically different. Therefore, according to interviewees, they cannot determine if they previously resided in a region. The findings also suggested that they recognize seasons with a punctual and an irregular classification. Today, they face a contradiction between the indigenous seasonal and modern calendars. Given this problem, a relationship of antagonism and harmony with seasonal knowledge and modern knowledge is observed. A discussion of their adaptation process regarding the diachronic maritime ecology is provided.
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Nikolaev, V. V., and I. V. Oktyabrskaya. "Urbanization of Indigenous Peoples of Siberia and the Far East (20th to Early 21st Centuries)." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 4 (January 4, 2022): 127–39. http://dx.doi.org/10.17746/1563-0110.2021.49.4.127-139.
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This article integrates studies relating to the history of urban communities of Siberian and Far Eastern indigenous peoples. A multidisciplinary approach to urbanization processes is used; their stages, rates, causes, and principal characteristics are analyzed. The database consists of our own fi eld fi ndings, published results of sociological studies, and those of All-Union and All-Russian population censuses. Three stages of urbanization affecting indigenous Siberians are described, and their factors and mechanisms are evaluated. The process is characterized by intense migration of indigenous peoples to the towns and cities during the recent period, accompanied by large-scale industrial development, and the transition of aboriginal societies from the traditional to the modern lifestyle. The urbanization, however, has not been completed, because of the underdeveloped urban infrastructure and the fact that many indigenous peoples to the cities had retained their rural traditions. The sa lient characteristic of the urbanization of indigenous peoples in the macroregion is that it was asynchronous, and that its sh ort intense phase, whereby the indigenous peoples mostly moved to nearby towns and urbanized villages in the 1960s–1970s, did not extend to all indigenous communities. Urbanization was incomplete in terms of both quality and quantity, and the integration of indigenous peoples into the urban space has engendered serious problems. According to the All-Russian population census of 2010, only fi ve indigenous peoples of Siberia and the Far East had completed the urbanization process: Kereks, Mansi, Nivkhs, Uilta and Shors. Currently, most indigenous peoples are medium-urbanized. The lowest level of urbanization is among the Soyots, Siberian Tatars, Telengits, Tofalars, Tubalars, Chelkans, Chulyms, and Tozhu Tuvans. We conclude that urbanization among the indigenous peoples is a long, diffi cult, and contradictory process, which, in modern Siberia, triggers many ethnocultural and ethno-social transformations of regional multiethnic communities.
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O'Neill. "Translating Oral Literature in Indigenous Societies: Ethnic Aesthetic Performances in Multicultural and Multilingual Settings." Journal of Folklore Research 50, no. 1-3 (2013): 217. http://dx.doi.org/10.2979/jfolkrese.50.1-3.217.
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Iseppi, Elisa. "Cultural education – cultural sustainability: minority, diaspora, indigenous and ethno‐religious groups in multicultural societies." Intercultural Education 21, no. 4 (August 2010): 405–7. http://dx.doi.org/10.1080/14675986.2010.506727.
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de Costa, Ravi. "Unfinished Constitutional Business: Rethinking Indigenous Self-Determination." Canadian Journal of Political Science 39, no. 4 (December 2006): 962–63. http://dx.doi.org/10.1017/s0008423906309961.
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Unfinished Constitutional Business: Rethinking Indigenous Self-Determination, Barbara A. Hocking, ed., Canberra: Aboriginal Studies Press, 2005, pp. 293.In the introduction to this collection of papers from a 2001 conference in Brisbane, Australia, the editor asks, “can indigenous peoples' experiences of colonisation reshape our constitutional language?” (xv). The contributions to the book reflect the breadth of indigenous experiences as well as the range of ways that many nation-states will have to revisit their constitutions in order to satisfy the goal of decolonization/self-determination. Indeed, the book requires us to rethink what we consider to be a constitution in the context of unresolved and highly unsatisfactory indigenous-settler relations. More than a document or series of political institutions, the book explores the many ways that colonial societies have been and remain constituted by non-indigenous assumptions and ideologies and considers whether and how these impair claims for indigenous self-determination.
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Varese, Stefano, and Michael Grofe. "Notas sobre territorialidad, sacralidad y economíía políítica bennizáá/binigula'/beneshon." Mexican Studies/Estudios Mexicanos 23, no. 2 (January 1, 2007): 219–51. http://dx.doi.org/10.1525/msem.2007.23.2.219.
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In the following paper, we attempt to re-evaluate the rise of complex societies in the Valley of Oaxaca based on indigenous conceptualizations of land, territory and ““resources”” as components within a broader Mesoamerican cosmological system. In so doing, we challenge Eurocentric theoretical models of the emergence of civilization that rely on a uniform linear progression, and we articulate an approach that seeks to integrate both material and ideological perspectives.
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De Vivo, Erika. "Márkomeannu#2118, the Future is Already Here: Imagining a Sámi Future at the Intersection of Art and Activism." Text Matters: A Journal of Literature, Theory and Culture, no. 12 (November 24, 2022): 227–46. http://dx.doi.org/10.18778/2083-2931.12.14.
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The 2018 edition of the Sámi festival Márkomeannu elaborated a narrative about the future of both the environment and society by articulating fears of an oncoming apocalypse and hopes for Indigenous Sámi futures through a concept presented to festivalgoers via site-specific scenography, visual narratives, and performances. This essay, addressing the festival as a site of artistic activism, reveals the conceptual bases and cultural significance of the festival-plot in relation to Indigenous Sámi cosmologies, the past and the possible future(s) in our time marked by escalating climate change. I argue that Márkomeannu-2018, providing a narrative about the future in which, amidst the Western societies’ dystopic colonial implosion, Indigenous people thrive, can be regarded as an expression of Indigenous Futurism. Counterpointing 19th-century theories predicting the imminent vanishing of Indigenous peoples while positioning the Sámi as modern Indigenous peoples with both a past and a future, this narrative constitutes an act of empowerment. Sámi history and intangible cultural heritage constituted repositories of meaning whereas a folktale constituted a framework for the festival-plot while providing an allegorical tool to read the present.
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Jamieson, Lisa, Joanne Hedges, Sheri McKinstry, Pauline Koopu, and Kamilla Venner. "How Neoliberalism Shapes Indigenous Oral Health Inequalities Globally: Examples from Five Countries." International Journal of Environmental Research and Public Health 17, no. 23 (November 30, 2020): 8908. http://dx.doi.org/10.3390/ijerph17238908.
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Evidence suggests that countries with neoliberal political and economic philosophical underpinnings have greater health inequalities compared to less neoliberal countries. But few studies examine how neoliberalism specifically impacts health inequalities involving highly vulnerable populations, such as Indigenous groups. Even fewer take this perspective from an oral health viewpoint. From a lens of indigenous groups in five countries (the United States, Canada, Australia, Aotearoa/New Zealand and Norway), this commentary provides critical insights of how neoliberalism, in domains including colonialism, racism, inter-generational trauma and health service provision, shapes oral health inequalities among Indigenous societies at a global level. We posit that all socially marginalised groups are disadvantaged under neoliberalism agendas, but that this is amplified among Indigenous groups because of ongoing legacies of colonialism, institutional racism and intergenerational trauma.
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Clapham, Christopher. "Decolonising African Studies?" Journal of Modern African Studies 58, no. 1 (February 20, 2020): 137–53. http://dx.doi.org/10.1017/s0022278x19000612.
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AbstractInsistent calls to ‘decolonise’ African studies beg the question of what this quest actually involves. If it refers to an attempt to understand the continent's diverse and complex societies that builds on their indigenous structures and values, this was a task initiated during the decolonisation era of the 1950s and early 1960s. Led by historians and drawing heavily on insights from anthropology, it led to a revolution in the understanding of Africa, which nonetheless failed to maintain its impetus as a result of the political authoritarianism and economic decay of the post-independence period, which had a particularly damaging impact on Africa's universities. Of late, however, the phrase has come to refer to developments notably in North America and Europe, which in subordinating the study of Africa to agendas in the global North may appropriately be described not as decolonisation but as recolonisation. A genuine decolonisation of knowledge production for Africa must rest on a return to its roots within the continent itself.
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Clados, Christiane, Anne Goletz, and Ernst Halbmayer. "From Graphic Units to Unrecognized Landscapes of Expression: New Approaches on Amerindian Graphic Communication Systems." Revista Española de Antropología Americana 52, no. 2 (September 16, 2022): 225–43. http://dx.doi.org/10.5209/reaa.79187.
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Many studies, even those conducted in the field of the Americas, still argue that graphic communication necessarily builds on coding units of speech. However, in recent years, there has been a growing awareness of the narrowness of this concept by focusing on Indigenous and pre-Columbian societies, who favore(d) non-glottographic systems over written speech. This paper concerns the development of a semiological multidimensional theory and methodology to analyze Indigenous Graphic Communication Systems (GCSs) in Mesoamerica, Amazonia, the Isthmo-Colombian Area and the Central Andes. The aim of this theory and methodology is to understand how and in what ways Indigenous societies communicate and encode knowledge using graphic units. Placing emic concepts and epistemologies increasingly at the center of the investigation comes with a rethinking of Western concepts of writing, and a change of perspective. The proposed model provides access to new analytical dimensions that have not been considered in an integrated way so far. Graphic units are not only studied in relation to each other and on the semantic level, but in the broader context in which they arise. Three examples are used to demonstrate the complexity of graphic communication based on semasiographic principles and test the proposed approach focusing on various forms of Yukpa graphic expressions in Colombia and Venezuela and framed graphic units of the Tiwanaku culture in the Central Andes, Peru.
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Gamsakhurdia, Vladimer Lado. "Considering the practices of the classification of societies – A step towards indigenization." Culture & Psychology 26, no. 3 (January 23, 2020): 320–34. http://dx.doi.org/10.1177/1354067x19898670.
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The reasonability of the construction of classificatory rankings of societies and related theoretical implications are considered in this paper. I argue that existing classificatory rankings are based on the essentialist views and represent societies as homogenous entities whereas they ignore intra-societal variety. Moreover, the quantitative methodology and methods which underlie those rankings are based on the etic approach and use concepts and indicators which are constructed in the west and don’t reflect indigenous socio-cultural dynamics. Besides, existing rankings simply equalize particular aspects to the whole societal development. For example, gross domestic product is equalized to the level of societal development; however, it actually can’t fully reflect even the situation in the economic field. Though it can be still reasonable to use such impersonal indicators as gross domestic product or longevity which are based entirely on impersonal data and are free from subjective interpretations, for the exploration of general tendencies in particular fields, however, we should restrain ourselves from invalid generalizations. Krys et al. proposed to elaborate culturally sensitive approach, however, still remained in frame of the etic approach, whereas I argue that the only way for the comprehensive and deeper assessment of the level of societal development is to construct a fully emic and indigenous approach that implies the usage of only locally constructed concepts during the definition of indicators. Those indigenous concepts most probably won’t be translatable to other languages that make the aim of the creation of a unified scale theoretically impossible; however, this is the only way for getting valid results at least concerning particular societies with current methodological apparatus. The solution to this issue requires further theoretical development and methodological innovations.
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López Caballero, Paula. "Domesticating Social Taxonomies: Local and National Identifications as Seen Through Susan Drucker's Anthropological Fieldwork in Jamiltepec, Oaxaca, Mexico, 1957–1963." Hispanic American Historical Review 100, no. 2 (May 1, 2020): 285–321. http://dx.doi.org/10.1215/00182168-8178222.
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Abstract This article proposes an archaeology of the anthropological research undertaken by Susan Drucker in Jamiltepec, Oaxaca, in the late 1950s. I contrast the book that stemmed from this research with her undergraduate thesis and, above all, her field diaries to document the existence of two distinct sets of social nomenclature in Mexico: a local one rooted in Jamiltepec and characterized by a plurality of elusive classifications, and a national one founded on a basic distinction between the categories indigenous and mestizo. I argue that the transition between the local and the national one can be characterized as a domestication of social taxonomies, a process that reduced the multiplicity of identification positions circulating locally to the indigenous/mestizo binary and that above all did away with the mobile, unstable quality of those local identification positions in order to frame them as ontological categories. I thus demonstrate that the ideology of mestizaje, rather than operating on societies that were homogenously indigenous, intervened, in multidirectional ways, into complex local hierarchies.
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Amlor, Martin Q., and Matthew Q. Alidza. "Indigenous Education in Environmental Management and Conservation in Ghana: The Role of Folklore." Journal of Environment and Ecology 7, no. 1 (June 30, 2016): 37. http://dx.doi.org/10.5296/jee.v7i1.9705.
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<p>Studies into indigenous knowledge of African societies and their eco-system<strong>,</strong> and complemented by western research findings in recent years, point to a common fact that there is a complex interrelation between humans, animals, plants and their physical environment For this reason, Ghanaian societies enforce cultural laws that ensure protection and management of their natural resources. Despite the merits associated with African endowed natural environments, it is scary to note that to date, Ghana still faces serious environmental threats among which are: deforestation, annual bushfires, illegal surface mining, poor farming practices, unconventional methods of dumping human/industrial wastes and pollution of water bodies. This paper therefore attempts to investigate the causes of environmental degradation in Ghana and demonstrate how the people’s folklore can contribute to ensuring a well-conserved environment that can benefit the country’s present and future generations. </p>
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Hasan, Md Mahmudul. "The Islamization of English Literary Studies." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 21–41. http://dx.doi.org/10.35632/ajis.v30i2.305.
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In today’s world where the former colonized are reshaping their relation with the colonizer, the concept of decolonizing or indigenizing education is widely discussed in postcolonial studies. Decolonizing/indigenizing education counters the western systems of knowledge’s hegemony over those of non-western systems of thought and requires the development of a new approach to education that keeps in view the indigenous societies’ socio-cultural and religious values and traditions. The Islamization of Knowledge undertaking maintains a similar approach, but additionally requires an Islamic perspective on knowledge. Among all western disciplines, English literature is arguably the most culturally charged and carries western value-laden ideas. This reality points to the need to look at it from Islamic perspectives. Based on this theoretical concept, this study seeks to establish the urgency and feasibility of Islamizing English (British) literary studies.
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Hasan, Md Mahmudul. "The Islamization of English Literary Studies." American Journal of Islamic Social Sciences 30, no. 2 (April 1, 2013): 21–41. http://dx.doi.org/10.35632/ajiss.v30i2.305.
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In today’s world where the former colonized are reshaping their relation with the colonizer, the concept of decolonizing or indigenizing education is widely discussed in postcolonial studies. Decolonizing/indigenizing education counters the western systems of knowledge’s hegemony over those of non-western systems of thought and requires the development of a new approach to education that keeps in view the indigenous societies’ socio-cultural and religious values and traditions. The Islamization of Knowledge undertaking maintains a similar approach, but additionally requires an Islamic perspective on knowledge. Among all western disciplines, English literature is arguably the most culturally charged and carries western value-laden ideas. This reality points to the need to look at it from Islamic perspectives. Based on this theoretical concept, this study seeks to establish the urgency and feasibility of Islamizing English (British) literary studies.
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Vieira, Patrícia Isabel Lontro. "Animist Phytofilm: Plants in Amazonian Indigenous Filmmaking." Philosophies 7, no. 6 (December 8, 2022): 138. http://dx.doi.org/10.3390/philosophies7060138.
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Early films about plants offer a glimpse into the behavior of vegetal life, which had hitherto remained hidden from humans. Critics have praised this animistic capacity of cinema, allowing audiences to see the movement of beings that appeared to be inert and lifeless. With these reflections as a starting point, this article examines the notion of animist cinema. I argue that early movies still remained beholden to the goal of showing the multiple ways in which plants resemble humans, a tendency we often still find today in work on critical plant studies. I discuss the concept of animism in the context of Amazonian Indigenous societies as a springboard into an analysis of movies by Indigenous filmmakers from the region that highlight the plantness of human beings. I end the essay with an analysis of Ika Muru Huni Kuin’s film Shuku Shukuwe as an example of animist phytocinema.
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Chen, Chen, and Daniel S. Mason. "Making Settler Colonialism Visible in Sport Management." Journal of Sport Management 33, no. 5 (September 1, 2019): 379–92. http://dx.doi.org/10.1123/jsm.2018-0243.
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This study discusses how an epistemological shift—explicitly acknowledging the embedded position of the sport management field in settler colonial societies and its effect on knowledge production therein—is necessary for the field to mobilize social change that problematizes and challenges ongoing settler colonialism. Reviewing previous research examining social change in sport management, the authors then argue that settler colonialism, a condition that underlies some nation-states that produce leading sport management knowledge—the United States, Canada, Australia, and New Zealand—should no longer remain invisible in our research. Drawing upon Indigenous Studies, Settler Colonial Studies, and sport-related work from other social science disciplines, the authors contextualize the position of non-Indigenous scholars and then address three questions that highlight the relevance of settler colonialism to sport management research. They conclude with a discussion on possible ways in which settler colonialism can be visibilized and thus challenged by non-Indigenous scholars.
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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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Marovic, Zana. "Cross-cultural indigenous training: The South African experience." Culture & Psychology 26, no. 3 (February 28, 2020): 605–21. http://dx.doi.org/10.1177/1354067x20908529.
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In this paper, the author explores the relevance of indigenous training from a cross-cultural perspective. We start by examining the broader context of traditional Western psychology and its relevance in a multicultural society. A brief description of the indigenous paradigm is followed by a discussion of differences between Western and indigenous psychology, and a proposal of cultural eclecticism as a potential frame for their integration. Next, we discuss the South African context in relation to comparative-cultural aspects of medical and psychological services. The author’s clinical experience informs her increased awareness of culturally inadequate service at the state hospital, developing curiosity about African indigenous healing, and subsequent encounters and collaboration with African traditional healers. Ultimately, the author develops culturally sensitive training that explores cultural biases and generates cross-cultural knowledge and competence. In conclusion, the author advocates that in the area of globalisation and multicultural societies, psychological training and clinical practice, should include dialogue and facilitate collaboration between Western and indigenous knowledge, hopefully leading to a more holistic and culturally inclusive service to a population of different backgrounds. Such collaboration and integration of Western and indigenous knowledge may be a source of professional stimulation as well as a benefit to health-care consumers.
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Nooitgedagt, Wybren, Borja Martinović, Maykel Verkuyten, and Sibusiso Maseko. "Collective Psychological Ownership and Territorial Compensation in Australia and South Africa." Journal of Cross-Cultural Psychology 53, no. 1 (November 7, 2021): 87–108. http://dx.doi.org/10.1177/00220221211051024.
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Collective psychological ownership as a sense that a territory belongs to a group might explain attitudes of the White majority toward territorial compensation for Indigenous Peoples in settler societies. Ownership can be inferred from different general principles and we considered three key principles: autochthony (entitlements from first arrival), investment (entitlements from working the land), and formation (primacy of the territory in forming the collective identity). In two studies, among White Australians (Study 1, N = 475), and White South Africans (Study 2, N = 879), we investigated how support for these general principles was related to perceived ingroup (Anglo-Celtic/White South African) and outgroup (Indigenous Australian/Black South African) territorial ownership, and indirectly, to attitudes toward territorial compensation for the Indigenous outgroup. Endorsement of autochthony was related to stronger support for territorial compensation through higher perceived outgroup ownership, whereas investment was related to lower support through higher perceived ingroup ownership. Agreement with the formation principle was related to stronger support for compensation through higher outgroup ownership, and simultaneously to lower support through higher ingroup ownership.
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Turner, N. S. "The mnemonic oral tradition with special reference to the management and expression of conflict in Zulu-speaking communities." Literator 28, no. 2 (July 30, 2007): 75–100. http://dx.doi.org/10.4102/lit.v28i2.160.
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The identification of features of oral studies and especially the issue of conflict and their terms of reference, have recently become a topic of increasing interest among researchers in Southern Africa. The National Research Foundation is nowadays encouraging academics to focus on the area of indigenous knowledge systems. Included in that focus area is the recommendation that research should be done on the impact that indigenous knowledge has on lifestyles and the ways in which societies operate. The study of ways in which specific societies articulate issues of conflict is inextricably linked with the way in which language is used in particular communities. This study deals with African and specifically Zulu communities, and how the mnemonic oral tradition plays an essential role in the oral strategies used as a means of dealing with issues of conflict. These strategies are based on an age-old mnemonic oral tradition which is socialised and used as an acceptable norm of group behaviour. Furthermore it is an acceptable way of managing and expressing conflict in social situations where direct verbal confrontation is frowned upon and deemed unacceptable.
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Chinea, Jorge L. "Race, Colonial Exploitation and West Indian Immigration in Nineteenth-Century Puerto Rico, 1800-1850." Americas 52, no. 4 (April 1996): 495–519. http://dx.doi.org/10.2307/1008475.
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“Unlike some Latin American mainland societies which still contain large numbers of indigenous peoples,” Jorge Duany observed, “Caribbean societies are immigrant societies almost from the moment of their conception.” Médéric-Louis-Élie Moreau de Saint- Méry likened the latter to “shapeless mixtures subject to diverse influences.” Their population, Dawn I. Marshall reminds us, “is to a large extent the result of immigration—from initial settlement, forced immigration during slavery, indentured immigration, to the present outward movement to metropolitan countries.” Throughout their history, David Lowenthal noted, limited resources and opportunities kept West Indian societies in a constant state of flux, impelling continuous transfers of people, technology, and institutions within the area. Despite the frequency and importance of these population movements, the bulk of scholarship on American migration history has traditionally concentrated on areas favored by European settlement. Moreover, the overwhelming quantity of research on immigration to the United States, Canada, Argentina, and Brazil has tended to overshadow the study of similar processes in other American regions. Due to its historical association with the arrival of involuntary settlers, migratory currents in the Caribbean have been too narrowly identified with bondage, penal labor and indentured workers. Nowhere is the imbalance more conspicuous than in the study of trans-Caribbean migratory streams during slavery. Discussions on pre-1838 population shifts have centered largely on inter-island slave trading and the exodus prompted by Franco-Haitian revolutionary activity in the Caribbean. The parallel legacy of motion hinted by Neville N.A.T. Hall's “maritime” maroons and Julius S. Scott's “masterless” migrants has attracted noticeably less attention.
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Wilson, Nicole J., and Jody Inkster. "Respecting water: Indigenous water governance, ontologies, and the politics of kinship on the ground." Environment and Planning E: Nature and Space 1, no. 4 (July 25, 2018): 516–38. http://dx.doi.org/10.1177/2514848618789378.
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Indigenous peoples often view water as a living entity or a relative, to which they have a sacred responsibility. Such a perspective frequently conflicts with settler societies’ view of water as a “resource” that can be owned, managed, and exploited. Although rarely articulated explicitly, water conflicts are rooted in ontological differences between Indigenous and settler views of water. Furthermore, the unequal water governance landscape created by settler colonialism has perpetuated the suppression of Indigenous ways of conceptualizing water. This paper thus examines the “political ontology” of water by drawing on insights from the fields of critical Indigenous studies, post-humanism, and water governance. Additionally, we engage a case study of four Yukon First Nations (Carcross/Tagish, Kluane, Tr’ondëk Hwëch’in, and White River First Nations) in the Canadian North to examine their water ontologies through the lens of a politics of kinship including ideas about “respecting water.” We also examine the assumptions of settler-colonial water governance in the territory, shaped by modern land claims and self-government agreements. We close by discussing the implications of Indigenous water ontologies for alternate modes of governing water.
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Prasojo, Z. H. "Indigenous Community Identity Within Muslim Societies in Indonesia: A Study of Katab Kebahan Dayak in West Borneo." Journal of Islamic Studies 22, no. 1 (November 29, 2010): 50–65. http://dx.doi.org/10.1093/jis/etq068.
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