Compulsory Schooling and Cognitive Imperialism: A Case for Cognitive Justice and Reconciliation with Indigenous Peoples

2018 ◽  
pp. 567-583 ◽  
Author(s):  
Marie Battiste ◽  
James [Sa’ke’j] Youngblood Henderson
Keyword(s):  
Indigenous Peoples ◽  
Compulsory Schooling ◽  
Cognitive Justice

scholarly journals Environmental governance: Broadening ontological spaces for a more livable world

2021 ◽  
pp. 251484862110185
Author(s):  
Walker DePuy ◽  
Jacob Weger ◽  
Katie Foster ◽  
Anya M Bonanno ◽  
Suneel Kumar ◽  
...  
Keyword(s):  
Indigenous Peoples ◽  
Environmental Governance ◽  
Policy Instruments ◽  
Self Determination ◽  
Ontological Pluralism ◽  
Cognitive Justice ◽  
Challenges And Opportunities ◽  
United Nations Declaration ◽  
The Right ◽  
Land Water

This paper contributes to global debates on environmental governance by drawing on recent ontological scholarship to ask: What would it mean to ontologically engage the concept of environmental governance? By examining the ontological underpinnings of three environmental governance domains (land, water, biodiversity), we find that dominant contemporary environmental governance concepts and policy instruments are grounded in a modernist ontology which actively shapes the world, making certain aspects and relationships visible while invisibilizing others. We then survey ethnographic and other literature to highlight how such categories and their relations have been conceived otherwise and the implications of breaking out of a modernist ontology for environmental governance. Lastly, we argue that answering our opening question requires confronting the coloniality woven into the environmental governance project and consider how to instead embrace ontological pluralism in practice. In particular, we examine what taking seriously the right to self-determination enshrined in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) could mean for acknowledging Indigenous ontologies as systems of governance in their own right; what challenges and opportunities exist for recognizing and translating ontologies across socio-legal regimes; and how embracing the dynamism and hybridity of ontologies might complicate or advance struggles for material and cognitive justice.

scholarly journals Coloniality and Cognitive Justice: Reinterpreting Formal Education for the Indigenous Peoples in Ecuador (Colonialidad y Justicia Cognitiva: Reinterpretando la Educación Formal para los Pueblos Indígenas del Ecuador) (pp. 45-60)

2013 ◽  
Vol 15 (3) ◽  
Author(s):  
Tuija Veintie
Keyword(s):  
Bilingual Education ◽  
Instructional Practices ◽  
Indigenous Peoples ◽  
Formal Education ◽  
Monday Morning ◽  
English Only ◽  
Western Model ◽  
Everyday Practices ◽  
Intercultural Bilingual Education ◽  
Cognitive Justice

<div>This article examines intercultural bilingual education (IBE) as a reterritorialization of a globalized Western model of formal education into the Ecuadorian indigenous context. This reterritorialization is explored through an IBE teacher education institute. First, the article discusses the instructional practices that attempt to break with Western ways of thinking and understanding knowledge. Secondly, the article examines the &ldquo;Monday morning assembly,&rdquo; a key event that exemplifies the negotiations between adopting and customizing Western ways in everyday practices. The study shows that the effects of coloniality remain strong despite the efforts towards social and cognitive justice. (This article is provided in English only.)</div><div><p>~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~</p><div>Este art&iacute;culo examina la educaci&oacute;n intercultural biling&uuml;e como reterritorializaci&oacute;n del modelo occidental globalizado para la educaci&oacute;n formal dentro del contexto de las comunidades ind&iacute;genas ecuatorianas. Esta reterritorializaci&oacute;n se explora en el art&iacute;culo a trav&eacute;s del estudio de dos casos del Instituto Educativo de Maestros EIB. El primer caso discute el intento de romper con las formas de pensamiento y conocimiento en la instrucci&oacute;n de las ciencias occidentales. En el segundo caso, el an&aacute;lisis de una de las juntas del d&iacute;a lunes da una clara muestra sobre las negociaciones que se llevan a cabo para la adopci&oacute;n de las costumbres occidentales en la rutina diaria de la comunidad educativa. El estudio muestra c&oacute;mo se mantienen los efectos de la colonizaci&oacute;n a pesar de los esfuerzos hechos para el logro de una justicia social y cognitiva. (Este art&iacute;culo se ofrece solamente en ingl&eacute;s.)</div><div><br /></div></div>

Indigenous peoples and professional training in psychology in Canada.

2019 ◽  
Vol 60 (4) ◽  
pp. 265-280
Author(s):  
Jeffrey Ansloos ◽  
Suzanne Stewart ◽  
Karlee Fellner ◽  
Alanaise Goodwill ◽  
Holly Graham ◽  
...  
Keyword(s):  
Indigenous Peoples ◽  
Professional Training

Alcohol and other substance abuse among Indigenous Peoples

2003 ◽  
Author(s):  
Nilda Traipi ◽  
Margarita Griffith
Keyword(s):  
Substance Abuse ◽  
Indigenous Peoples

Dual Stigma of Indigenous Peoples

2004 ◽  
Author(s):  
Mark Lawrence
Keyword(s):  
Indigenous Peoples

Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam

2020 ◽  
Vol 21 (1) ◽  
pp. 1-20
Author(s):  
Paiz Hassan ◽  
Mohd Anuar Ramli
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Islamic Law ◽  
Way Of Life ◽  
Low Literacy ◽  
Orang Asli ◽  
Library Research ◽  
Local Background ◽  
Negative Perceptions ◽  
Closed Door

Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.

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