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Journal articles on the topic 'Talkin circle'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Fredericks, Bronwyn, Karen Adams, Sandra Angus, and Melissa Walker. "Setting a New Agenda." International Journal of Critical Indigenous Studies 4, no. 2 (June 1, 2011): 17–28. http://dx.doi.org/10.5204/ijcis.v4i2.61.

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The Australian National Aboriginal and Torres Strait Islander Women’s Health Strategy was developed to reflect the health priorities of Aboriginal and Torres Strait Islander women, as identified by Aboriginal and Torres Strait Islander women themselves. This article describes the process used by the Australian Women’s Health Network to develop the strategy. The women involved in the research used the talking circle method and engaged with Aboriginal and Torres Strait Islander women through a process referred to as ‘talkin’ up’, where women ‘talk back’ to one another about issues that matter to them. In this article, we describe the power of the talkin’ up process, as a way for Aboriginal and Torres Strait Islander women to identify their own issues, discuss them in context and talk in a culturally safe environment. The strategy which emerged from this process is an accurate reflection of the issues that are important to Australian Indigenous women and highlights the improvements needed in Aboriginal and Torres Strait Islander women’s health to strengthen and underpin women’s health, Indigeneity and their sense of well-being as Aboriginal and Torres Strait Islander women.

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2

Brown, Martha A., and Sherri Di Lallo. "Talking Circles: A Culturally Responsive Evaluation Practice." American Journal of Evaluation 41, no. 3 (June 10, 2020): 367–83. http://dx.doi.org/10.1177/1098214019899164.

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Talking Circles are safe spaces where relationships are built, nurtured, reinforced, and sometimes healed; where norms and values are established; and where people connect intellectually, spiritually, and emotionally with other members of the Circle. The Circle can also be an evaluation method that increases voice, decreases invisibility, and does not privilege one worldview or version of reality over another. The purpose of this article is to describe how the Circle can be a culturally responsive evaluation practice for those evaluators wishing to build relationships, share power, elicit stakeholder voice, solve problems, and increase participants’ capacity for program design, implementation, and evaluation. Circles can be used by both Indigenous and non-Indigenous evaluators. By offering the global evaluation community this concrete, practical, and culturally responsive approach, we open the door so that others can build on this work and offer additional insights as this practice is used, refined, and documented.

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Buchanan, Julia, Robert Donmoyer, and Patricia Makokis. "Access Stories ... and a Bit More: A Talking Circle Inspired Discussion." LEARNing Landscapes 9, no. 2 (April 1, 2016): 105–26. http://dx.doi.org/10.36510/learnland.v9i2.766.

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This paper focuses on what happened when a doctoral student wanted to study an Indigenous group’s approach to leadership. Three accounts are presented: the student’s, her advisor’s, and an Indigenous culture leader’s. The accounts were developed and are being reported by using a modi ed version of the talking circle process employed in many Indigenous cultures. Despite modi cations, the approach retained many of the characteristics of traditional talking circles and demonstrated a talking circle’s potential for "transforming understanding through creative engagement."

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4

Brandenburger, Shelly J., Karlys Wells, and Suzanne Stluka. "Utilizing Talking Circles as a Means of Gathering American Indian Stories for Developing a Nutrition and Physical Activity Curriculum." Health Education & Behavior 44, no. 3 (November 19, 2016): 448–53. http://dx.doi.org/10.1177/1090198116674888.

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This qualitative study used a focus group approach (talking circles) to elicit tribal elder insight on important concepts for the purpose of creating a curriculum to teach tribal youth in South Dakota about nutrition and physical activity in culturally appropriate ways. The focus groups were part of a larger project that is exploring mechanisms for creating culturally relevant nutrition and physical activity education for American Indian youth. A series of “Eat Smart, Play Hard” posters, created by South Dakota State University Extension, served as the starting point for talking circle conversations with tribal elders about teaching nutrition and physical activity to children. Data from the talking circles were analyzed using qualitative content analysis for themes in elder dialogs. In open-ended conversations, elders discussed barriers and success in achieving good nutrition and physical activity, important aspects of the Siouan food culture, and historical relationships with food. They shared insights on food ingredients and methods of obtaining and preparing food that were and are currently important to their communities. These data were used to better understand the Native cultural perspectives on nutrition and physical activity and to create effective educational material for Native youth that could be used to teach them in culturally relevant ways.

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5

Lakkakorpi, P. T., and H. K. Väänänen. "Calcitonin, prostaglandin E2, and dibutyryl cyclic adenosine 3',5'-monophosphate disperse the specific microfilament structure in resorbing osteoclasts." Journal of Histochemistry & Cytochemistry 38, no. 10 (October 1990): 1487–93. http://dx.doi.org/10.1177/38.10.2169493.

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Bone resorbing osteoclasts form a specific microfilament structure at the attachment area, in which vinculin and talin appear as a double-circle structure and F-actin fills the space between these circles. This distribution of microfilaments is associated with the resorption lacunae, and F-actin, vinculin, and talin zones correspond roughly to the edges of the lacunae. In the present work, we examined by immunofluorescence the effects of calcitonin (CT) and prostaglandin E2 (PGE2), inhibitors of osteoclastic activity, as well as dibutyryl cyclic AMP (Bt2cAMP) and cytochalasin B, on the microfilament organization in resorbing osteoclasts. CT, PGE2, and Bt2cAMP rapidly dispersed the specific microfilament structure in resorbing osteoclasts. All microfilament proteins studied (vinculin, talin, and F-actin) spread to the central areas of the original circles. The effect of CT was dose dependent. The effects of CT and PGE2 could be reversed, but recovery was slower after CT treatment than after PGE2 treatment. Cytochalasin B entirely destroyed the F-actin organization but only partially the vinculin organization. The results suggest that one structural change leading to the inactivation of the osteoclasts caused by CT and PGE2 is the disintegration of the microfilament structure at the attachment area of resorbing osteoclasts.

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6

Hung, Marcus. "Talking Circles Promote Equitable Discourse." Mathematics Teacher 109, no. 4 (November 2015): 256–60. http://dx.doi.org/10.5951/mathteacher.109.4.0256.

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7

Madrona, Lewis. "Introducing Healing Circles and Talking Circles into Primary Care." Permanente Journal 18, no. 2 (May 12, 2014): 4–9. http://dx.doi.org/10.7812/tpp/13-104.

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8

Pokiak, Devalynn. "Surviving with tuktu (caribou)." Rangifer 32, no. 2 (March 8, 2012): 83. http://dx.doi.org/10.7557/2.32.2.2256.

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9

Sangris, Fred. "Renewing our traditional laws through joint ekwǫ (caribou) management." Rangifer 32, no. 2 (March 8, 2012): 75. http://dx.doi.org/10.7557/2.32.2.2254.

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10

Nirlungayuk, Gabriel. "“They’re going to come back”." Rangifer 32, no. 2 (March 8, 2012): 81. http://dx.doi.org/10.7557/2.32.2.2255.

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11

Ernst, Gisela. ""Talking Circle": Conversation and Negotiation in the ESL Classroom." TESOL Quarterly 28, no. 2 (1994): 293. http://dx.doi.org/10.2307/3587435.

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12

Zoe, John B. "A giant step forward: Notes from the Aboriginal Talking Circle." Rangifer 32, no. 2 (March 8, 2012): 21. http://dx.doi.org/10.7557/2.32.2.2240.

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13

Wilken, Marlene, and Martha Nunn. "Talking Circles to Improve Diabetes Self-care Management." Diabetes Educator 43, no. 4 (May 11, 2017): 388–95. http://dx.doi.org/10.1177/0145721717706765.

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Purpose The purpose of this study was to determine if the use of both the Talking Circles (TCs) and diabetes self-management education (DSME) results in better adherence and outcomes for diabetes self-management than DSME alone in American Indians (AIs) with type 2 diabetes mellitus (T2DM). Methods A quasiexperimental, mixed-methods approach was used for AIs with uncontrolled T2DM, defined by an A1C > 7.0%. The experimental group (n = 20) participated in a TC and received DSME. The control group (n = 19) received only DSME. Talking Circles were audio-taped and analyzed qualitatively. Quantitative data were analyzed using the generalized estimating equation and Fisher exact test for all study participants every 3 months for 1 year. Results Themes identified by TC participants were spirituality, gratitude, and sharing. Major topics of discussion were the experiences of living with T2DM, including challenges and coping. Evidence of positive trends for the experimental group who received the TC intervention included lower systolic blood pressure, lower A1C, lower weight over time, and increased adherence without incentives. Conclusion Talking Circles may have utility in improving adherence in AI adults with uncontrolled T2DM. Further studies are warranted, including extending the use of the TCs after completion of DSME sessions.

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14

Walsh, Elaine. "Talking Circles: An Approach to Discipline in Schools." Journal of Child and Adolescent Psychiatric Nursing 28, no. 1 (February 2015): 60–61. http://dx.doi.org/10.1111/jcap.12100.

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15

Haozous, Emily A., Valerie Eschiti, Jana Lauderdale, Carol Hill, and Connie Amos. "Use of the Talking Circle for Comanche Women’s Breast Health Education." Journal of Transcultural Nursing 21, no. 4 (July 2, 2010): 377–85. http://dx.doi.org/10.1177/1043659609360847.

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16

Barkaskas, Patricia, and Derek Gladwin. "Pedagogical Talking Circles: Decolonizing Education through Relational Indigenous Frameworks." Journal of Teaching and Learning 15, no. 1 (May 26, 2021): 20–38. http://dx.doi.org/10.22329/jtl.v15i1.6519.

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This article focuses on pedagogical talking circles as a practice of decolonizing and Indigenizing education. Based upon Canada’s Truth and Reconciliation Commission’s (TRC) Calls to Action and the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), non-Indigenous educators have a responsibility, while Indigenous educators have an opportunity, to transform normative colonial institutional knowledge structures and practices. Pedagogical talking circles are particularly useful in providing supported spaces for participants/students to engage in reciprocal and relational learning. The pedagogical theories outlined in this article utilize three main Indigenous methodological approaches: situated relatedness, respectful listening, and reflective witnessing. Based upon these underlying approaches, this article speaks to the necessity for decolonizing education (K-12 and post-secondary).

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17

Wolf, Paulette Running, and Julie A. Rickard. "Talking Circles: A Native American Approach to Experiential Learning." Journal of Multicultural Counseling and Development 31, no. 1 (January 2003): 39–43. http://dx.doi.org/10.1002/j.2161-1912.2003.tb00529.x.

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18

Strand, Julia F., Violet A. Brown, and Dennis L. Barbour. "Talking points: A modulating circle reduces listening effort without improving speech recognition." Psychonomic Bulletin & Review 26, no. 1 (May 22, 2018): 291–97. http://dx.doi.org/10.3758/s13423-018-1489-7.

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19

Hodge, Felicia Schanche, Larri Fredericks, and Beverly Rodriguez. "American Indian women's talking circle: A cervical cancer screening and prevention project." Cancer 78, S7 (October 1, 1996): 1592–97. http://dx.doi.org/10.1002/(sici)1097-0142(19961001)78:7+<1592::aid-cncr13>3.0.co;2-0.

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Hodge, Felicia Schanche, Larri Fredericks, and Beverly Rodriguez. "American Indian women's talking circle: A cervical cancer screening and prevention project." Cancer 78, no. 7 (October 1, 1996): 1592–97. http://dx.doi.org/10.1002/(sici)1097-0142(19961001)78:7<1592::aid-cncr39>3.0.co;2-t.

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21

Wilbur, Janice Roberts, Michael Wilbur, Michael Tlanusta Garrett, and Meredith Yuhas. "Talking Circles: Listen, or Your Tongue Will Make You Deaf." Journal for Specialists in Group Work 26, no. 4 (December 2001): 368–84. http://dx.doi.org/10.1080/01933920108413785.

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22

Schumacher, Ann. "Talking Circles for Adolescent Girls in an Urban High School." SAGE Open 4, no. 4 (October 7, 2014): 215824401455420. http://dx.doi.org/10.1177/2158244014554204.

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23

Di Lallo, Sherri, Keren Schoenberger, Laura Graham, Ashley Drobot, and Mubashir Aslam Arain. "Building Bridges for Indigenous Children’s Health: Community Needs Assessment Through Talking Circle Methodology." Risk Management and Healthcare Policy Volume 14 (September 2021): 3687–99. http://dx.doi.org/10.2147/rmhp.s275731.

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24

van der Beek, Annie. "Interactie in de Kleine Kring." Taal en bewustzijn 68 (January 1, 2002): 77–84. http://dx.doi.org/10.1075/ttwia.68.07bee.

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The aim of 'Interaction in a small circle with teacher' is to stimulate the development of young students' language skills by the active participation in school conversation and to let them use more complex cognitive language functions. Students think about phenomena, processes or problems and put their thoughts into words. The teacher should play a coaching role. He stimulates further thinking and talking by students. Research shows that students use more complex cognitive language functions when they participate in 'Interaction in a small circle with teacher' than in traditional school activities. If the teacher provides appropriate opportunities to students by asking open questions, such as why? and how?, students use more complex language functions. There seems to be a positive connection between the teacher's role and the language skills of students.

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25

Mills, Heidi, and Louise Jennings. "Talking About Talk: Reclaiming the Value and Power of Literature Circles." Reading Teacher 64, no. 8 (May 2011): 590–98. http://dx.doi.org/10.1598/rt.64.8.4.

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26

Kitchen, Julian, Lorenzo Cherubini, Lyn Trudeau, and Janie M. Hodson. "Aboriginal Education as Cultural Brokerage: New Aboriginal Teachers Reflect on Language and Culture in the Classroom." Articles 44, no. 3 (June 8, 2010): 355–75. http://dx.doi.org/10.7202/039945ar.

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Abstract This paper reports on a Talking Circle of six beginning Aboriginal teachers who discussed their roles as teachers. Participants criticized teacher education programs for not preparing them to teach in ways that are respectful of Aboriginal languages and culture. They discussed the importance of coming to know themselves and their culture. The paper concludes with suggestions for decolonizing teacher preparation so that Aboriginal teachers are enabled as protectors of Aboriginal culture and brokers with Euro-Canadian culture.

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27

Blackburn, Heidi. "Shhh! No talking about retention in the library!" Education Libraries 33, no. 1 (September 19, 2017): 24. http://dx.doi.org/10.26443/el.v33i1.286.

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Student retention rates have long been a topic among school administrators, but it is an issue barely mentioned in library circles. This article will discuss the role the academic library can play in increasing and maintaining student retention rates on campus. By focusing briefly on four main topics, including reaching out to students early and often, getting them in the library door and getting them to stay, the reader will be able to see the broad picture of how crucial libraries are to fighting student attrition.

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28

Kelley, Melessa N., and John R. Lowe. "A Culture-Based Talking Circle Intervention for Native American Youth at Risk for Obesity." Journal of Community Health Nursing 35, no. 3 (July 3, 2018): 102–17. http://dx.doi.org/10.1080/07370016.2018.1475796.

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29

Judas, Joseph. "Tłįcho˛ stories for Ekwò˛ management." Rangifer 32, no. 2 (March 8, 2012): 49. http://dx.doi.org/10.7557/2.32.2.2248.

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This paper is adapted from contributions to the NACW Aboriginal Talking Circles, as well as the author’s contributions to two co-authored presentations: “Using dual knowledge systems to inform management decisions: a Wek’èezhìı Renewable Resources Board example,” with Jody Snortland; and “Monitoring Caribou and People,” with Allice Legat and John B. Zoe.

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Matyakubov, Zokhid. "COMPARATIVE ANALYSIS OF ENGLISH AS AN INTERNATIONAL LANGUAGE OF COMMUNICATION(Asan Example of Singapore English)." INTERNATIONAL JOURNAL OF WORD ART 1, no. 3 (January 30, 2020): 130–35. http://dx.doi.org/10.26739/2181-9297-2020-1-19.

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This article discusses the origins of the English language, its international status, and a comparative analysis of the conversations of speakers of this language. In particular, we are talking about the characteristics of speakers in Singapore. The article provides a brief overview of the use and development of English around the world and the diversity of English through a comparison between Singaporean and literary English species, which are part of an expanding circle of English for the current, globalized era (Kachru 1988:5),explained.

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Stluka, Suzanne, Lindsay Moore, Shelly Brandenburger, S. Jo Gibson, Emily Kranz, and Emily Niswanger. "Utilizing Talking Circles to Identify Wellness Barriers in Rural Native American Communities." International Journal of Health, Wellness, and Society 4, no. 3-4 (2015): 75–83. http://dx.doi.org/10.18848/2156-8960/cgp/v04i3-4/41118.

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32

Jassal, Smita Tewari. "The Sohbet: Talking Islam in Turkey." Sociology of Islam 1, no. 3-4 (April 30, 2014): 188–208. http://dx.doi.org/10.1163/22131418-00104005.

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As Islam moves to the center of Turkey’s public life, an opportunity emerges to explore how Islamic knowledge is transmitted through the discursive practice of pious reading circles known in Turkish as sohbet (conversation). Constituting a ritualistic practice of Turkish Muslims who are inspired by the influential faith community leader, Fethullah Gülen, this article investigates how sohbet is practiced by a group of middle class housewives in Ankara. In so doing, the article addresses the meanings and interpretations that pious women ascribe to the reading of religiously oriented texts, and to discussions on prayer, family, and community that take place at sohbet. It also explores how new Islamic subjectivities are fashioned, how Islamic knowledge is reclaimed, and how spirituality is integrated by women into their roles as mothers and wives. Methodologically anchored upon ethnography, this article concludes that the distinctive features of sohbet in the so-called Gülen community, among other effects, facilitate social coherence, and subsequently, a greater capacity for women to synthesize their experience with modernity and tradition.

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Mazzarella, Patricia. "Euthanasia: An Inclusive Definition." Linacre Quarterly 58, no. 4 (November 1991): 56–62. http://dx.doi.org/10.1080/00243639.1991.11878131.

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We continue to share with our remotest ancestors the most tangled and evasive attitudes about death, despite the great distance we have come in understanding some of the profound aspects of biology. We have as much distaste for talking about personal death as for thinking about it; it is an indelicacy, like talking in mixed company about venereal disease or abortion in the old days. Death on a grand scale does not bother us in the same special way: we can sit around a dinner table and discuss war, involving 60 million volatized human deaths, as though we were talking about the weather; we can watch abrupt bloody death every day, in color, on films and television, without blinking back a tear. It is when the numbers of dead are very small and very close that we begin to think in scurrying circles. 1 Lewis Thomas, The Lives of a Cell

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34

Strand, Julia F., Violet A. Brown, and Dennis L. Barbour. "Talking Points: A Modulating Circle Increases Listening Effort Without Improving Speech Recognition in Young Adults." Psychonomic Bulletin & Review 27, no. 3 (March 3, 2020): 536–43. http://dx.doi.org/10.3758/s13423-020-01713-y.

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35

Lyons, Patricia, Kaitlyn McCormack, Samantha Sauer, and Michelle Chamblin. "Can Conducting a Talking Circle about a Sensitive Topic Increase Participation for Elementary Aged Learners?" OALib 06, no. 08 (2019): 1–5. http://dx.doi.org/10.4236/oalib.1105594.

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36

Zhang, Yuan, and Lei Huang. "The Research of Cloud Computing Service Model." Applied Mechanics and Materials 556-562 (May 2014): 6262–65. http://dx.doi.org/10.4028/www.scientific.net/amm.556-562.6262.

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Cloud computing is developing rapidly in recent years. Everyone is talking about cloud computing that provide large scale service to replace computers and software. Cloud computing has already become the development trend of present IT circles. This paper explains the basics of Cloud computing, analyzes the difference of cloud computing services, and points out the characteristics of the cloud computing services.

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37

Hodges, Thomas. "Redefining a Model." Mathematics Teacher 101, no. 3 (October 2007): 205–8. http://dx.doi.org/10.5951/mt.101.3.0205.

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Ask students to represent thirds using a circular model, and they probably will come up with a picture similar to that shown in figure 1b. For students to use the traditional representation involving radial cuts, they often must be given directions—an approach that runs counter to the way children are known to learn best with models (Ball 1992). However, is there value (beyond a wrong answer and a talking point) in the students' intuitive model? Clearly, there is a correct way to model one-third using a circle without making radial cuts, but how might this be accomplished?

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38

Momper, Sandra L., Jorge Delva, and Beth Glover Reed. "OxyContin Misuse on a Reservation: Qualitative Reports by American Indians in Talking Circles." Substance Use & Misuse 46, no. 11 (July 29, 2011): 1372–79. http://dx.doi.org/10.3109/10826084.2011.592430.

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39

Bennett, Marlyn, Leslie Spillett, and Catherine Dunn. "Jumping through hoops: An overview of the experiences and perspectives of Aboriginal mothers involved with child welfare in Manitoba." First Peoples Child & Family Review 7, no. 1 (May 1, 2020): 76–83. http://dx.doi.org/10.7202/1068866ar.

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This article provides an overview of the experiences of Aboriginal mothers involved with child welfare in Manitoba. Jumping through hoops was a prominent perspective evident in stories and reflections that Aboriginal mothers shared about their experiences with child welfare and legal systems. The research drew upon interviews and talking circles conducted with Aboriginal women, and included interviews conducted with community advocates and lawyers in the spring and summer of 2007.

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Lowe, John, and Rose Wimbish-Cirilo. "The Use of Talking Circles to Describe a Native American Transcultural Caring Immersion Experience." Journal of Holistic Nursing 34, no. 3 (July 7, 2016): 280–90. http://dx.doi.org/10.1177/0898010115610020.

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Fickel, Letitia Hochstrasser. "Teachers, Tundra, and Talking Circles: Learning History and Culture in an Alaska Native Village." Theory & Research in Social Education 33, no. 4 (September 2005): 476–507. http://dx.doi.org/10.1080/00933104.2005.10473292.

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42

Fleischhacker, Sheila, Maihan Vu, Amy Ries, and Ashley McPhail. "Engaging Tribal Leaders in an American Indian Healthy Eating Project Through Modified Talking Circles." Family & Community Health 34, no. 3 (2011): 202–10. http://dx.doi.org/10.1097/fch.0b013e31821960bb.

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43

Sparre, Kirsten. "Megaphone Diplomacy in the Northern Irish Peace Process: Squaring the Circle by Talking to Terrorists through Journalists." Harvard International Journal of Press/Politics 6, no. 1 (January 1, 2001): 88. http://dx.doi.org/10.1177/108118001129172017.

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44

Granillo, Brenda, Ralph Renger, Jessica Wakelee, and Jefferey L. Burgess. "Utilization of the Native American Talking Circle to Teach Incident Command System to Tribal Community Health Representatives." Journal of Community Health 35, no. 6 (March 19, 2010): 625–34. http://dx.doi.org/10.1007/s10900-010-9252-7.

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45

Lowe, John. "A Cultural Approach to Conducting HIV/AIDS and Hepatitis C Virus Education Among Native American Adolescents." Journal of School Nursing 24, no. 4 (August 2008): 229–38. http://dx.doi.org/10.1177/1059840508319866.

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This pilot study tests the feasibility of using a Talking Circle approach and measures cultural values and beliefs within a HIV/AIDS and hepatitis C virus (HCV) prevention program conducted among a Native American (Cherokee) youth population. A descriptive correlation design was used to examine the relationship between Cherokee self-reliance and HIV/AIDS and HCV knowledge, attitudes, and behaviors. The study used three questionnaires that were administered before and after the prevention program to collect data from a convenience sample of 41 students at a public high school within the boundaries of the Cherokee Nation in Oklahoma. Statistical analysis revealed immediate differences between pretests and posttests related to knowledge, attitudes, and behavioral intentions concerning HIV/AIDS and HCV and the cultural dynamic of Cherokee self-reliance.

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46

Zoe, John B. "Ekwǫ̀ and Tłı̨ chǫ Nàowo / Caribou and Tłı̨ chǫ language, culture and way of life: An evolving relationship and shared history." Rangifer 32, no. 2 (March 8, 2012): 69. http://dx.doi.org/10.7557/2.32.2.2253.

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This paper is adapted from the author’s contribution to the NACW presentation co-authored with Kerri Garner and Jan Adamczewski, “Tłįchǫ People and Ekwǫ̀ (Caribou): An Evolving Relationship And Shared History,” as well as contributions to the NACW Aboriginal Talking Circles. We are now going to go back in time to long before co-management was even contemplated and before the Government of the Northwest Territories existed, back to the pre-colonial relationship between Tłı̨ chǫ and ekwǫ̀ . We will consider how this has changed over time, with our people being influence.

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Zizka, Laura L. "From Campfire to Classroom: An Application of Talking Circles and Storytelling in Hospitality Management Education." Journal of Hospitality & Tourism Education 29, no. 1 (January 2, 2017): 44–50. http://dx.doi.org/10.1080/10963758.2016.1266944.

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48

Becker, Sara A., Dyanne D. Affonso, and Madonna Blue Horse Beard. "Talking Circles: Northern Plains Tribes American Indian Women's Views of Cancer as a Health Issue." Public Health Nursing 23, no. 1 (January 2006): 27–36. http://dx.doi.org/10.1111/j.0737-1209.2006.230105.x.

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49

Struthers, Roxanne, Felicia Schanche Hodge, Betty Geishirt-Cantrell, and Lorelei De Cora. "Participant Experiences of Talking Circles on Type 2 Diabetes in Two Northern Plains American Indian Tribes." Qualitative Health Research 13, no. 8 (October 2003): 1094–115. http://dx.doi.org/10.1177/1049732303256357.

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Tobias, Joshua Kane, and Chantelle Richmond. "Gimiigiwemin: Putting Knowledge Translation Into Practice With Anishinaabe Communities." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 228. http://dx.doi.org/10.18357/ijih111201616019.

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Abstract:

<p>In the Anishinaabemowen lagnuage, <em>Gimiigiwemin</em> is a concept that means, “we are exchanging gifts.” In the context of research, Indigenous communities often share their gifts with researchers by exposing them to local ways of knowing. Researchers can engage in exchanging gifts through sharing their skills and working towards producing research that meets community needs, such as supporting efforts to maintain health-sustaining relationships with traditional lands. <em>Environmental repossession</em> refers to the social, cultural, and political processes through which Indigenous Peoples are building resilience and reclaiming their traditional lands and ways of life. These processes are important because the health, ways of living, and knowledge systems of Indigenous Peoples all depend on access to traditional lands. This paper presents the results of a community-based participatory research study conducted in collaboration with Elders (<em>n </em>= 46) from two Anishinaabe communities on the north shore of Lake Superior (Ontario, Canada). This research employed locally relevant forms of integrated knowledge translation as a means of exchanging the gift of knowledge amongst all involved. This process culminated in a 2-day celebration wherein talking circles were used to explore Elders’ ideas about potential strategies for environmental repossession in their communities. Results from the talking circles pointed to four main strategies: (1) re-establishing the relationship between Elders and youth, (2) increasing time spent on traditional lands, (3) improving physical health, and (4) fostering community pride. This research emphasizes the strength of adopting culturally appropriate approaches to knowledge translation within studies aimed at supporting community aspirations of environmental repossession. </p>

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