Negotiating Global and Interdisciplinary Imperatives for Indigenous Education Scholarship and Pedagogy

2015 ◽  
Vol 45 (2) ◽  
pp. 111-118 ◽  
Author(s):  
Harvey Charles ◽  
Michelle Harris ◽  
Bronwyn Carlson
Keyword(s):  
Curriculum Development ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Education ◽  
Indigenous Studies ◽  
Research Networks ◽  
Global Expansion ◽  
New Research ◽  
Shared Understandings ◽  
Collaborative Efforts

Indigenous Studies is a rapidly growing field of enquiry both nationally and internationally. The internationalisation of the discipline is dependent on its interdiciplinarity and on the collaborative efforts of interdisciplinary scholars. Colonised Indigenous people globally share similar experiences despite differences in histories and contexts. In collaborative situations, dedicated scholarship brings together Indigenous people and allies who are committed to the global expansion of Indigenous knowledge through shared understandings of experiences and histories. Collective efforts can improve curriculum development, enhance opportunities for publication, bring scholars together in conferences and symposia and provide opportunities for new research networks for Indigenous scholarship. This paper addresses spheres of collaborative and collective endeavours that continue to reap benefits nationally and internationally in the field of international Indigenous Studies.

Embedding an Indigenous Graduate Attribute into University of Western Sydney's Courses

2010 ◽  
Vol 39 (S1) ◽  
pp. 40-52 ◽  
Author(s):  
Berice Anning
Keyword(s):  
Indigenous Knowledge ◽  
Cultural Competency ◽  
Indigenous Education ◽  
Indigenous Studies ◽  
Department Of Education ◽  
Disciplinary Culture ◽  
Learning And Teaching ◽  
Workplace Relations ◽  
The University ◽  
Professional Capacity

AbstractThe paper reports on embedding an Indigenous graduate attribute into courses at the University of Western Sydney (UWS), providing the background to the development and implementation of a holistic and individual Indigenous graduate attribute. It details the approach taken by the Badanami Centre for Indigenous Education in advising the UWS staff on the process for endorsement of the Indigenous graduate attribute. The UWS's recognition of its moral purpose and social responsibility to Indigenous people in Greater Western Sydney has led to the successful re-establishment of Indigenous education at UWS. The paper outlines the unique and innovative approach taken to implement the Indigenous graduate attribute, including: consultation across the Schools at UWS; developing and establishing relationships through the respect of disciplinary culture and tradition; the UWS-wide reform of the traditional discipline approach and the first step towards recognition of the domain of Indigenous knowledge in teaching and research; establishing a team of Indigenous academics; developing a learning and teaching framework for Indigenous knowledge and Indigenous studies; and integrating Indigenous content into curricula at UWS. The Department of Education, Employment and Workplace Relations funded UWS to develop the Indigenous graduate attribute and implement it by embedding cultural competency and professional capacity into UWS courses.

Indigenous Education in Canada

2020 ◽  
Author(s):  
Jo-ann Archibald – Q’um Q’um Xiiem
Keyword(s):  
Decision Making ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Indigenous Education ◽  
Self Determination ◽  
Educational Policies ◽  
Aboriginal Peoples ◽  
Royal Commission ◽  
Educational Systems

Canadian Indigenous education includes education for Indigenous learners at all levels and ages and learning about Indigenous peoples’ history, cultures/knowledges, and languages for all learners in educational systems. In Canada, the journey of Indigenous people toward self-determination for Indigenous education continues to be a key challenge for government, policy makers, and Indigenous organizations. Self-determination approaches are not new. They originated in traditional forms of education that were created by and for Indigenous peoples. These authentic Indigenous approaches were disrupted by colonial educational policies enacted by state (federal government) and church that separated Indigenous children from their families and communities through boarding and Indian residential schools for over 100 years. Generations of Indigenous people were negatively impacted by these colonial educational policies and legislation, which contributed to lower educational levels among Indigenous peoples compared to non-Indigenous peoples in Canada. In response, Indigenous peoples have resisted assimilationist attempts by organizing politically, engaging in national research and commissions, and developing educational organizations to regain and revitalize self-determining approaches to Indigenous education. Indigenous peoples have played significant decision-making roles through the following national policies, research, and commissions that created opportunities for educational change: the 1972 Indian Control of Indian Education Policy; the 1991–1996 Royal Commission on Aboriginal Peoples; and the 2008–2015 Truth and Reconciliation Commission of Canada. A prevalent discourse in Canadian education specifically and Canadian society generally is about reconciliation. For Indigenous peoples, reconciliation cannot happen until educational systems ensure that Indigenous peoples have a central role in making policy and programmatic decisions, and that Indigenous knowledge systems are placed respectfully and responsibly in education at all levels. Another common discourse is about Indigenizing the Academy or Indigenizing education, which also cannot occur without Indigenous people’s direct involvement in key decision-making approaches. The Indigenous educational landscape in Canada is showing signs of slow but steady growth through Indigenous self-determination and Indigenous knowledge approaches to teaching, learning, and research.

Supporting Indigenous Education From a Distance

2022 ◽  
pp. 197-209
Author(s):  
Wai Yi Ma
Keyword(s):  
Indigenous People ◽  
Indigenous Education ◽  
Indigenous Studies ◽  
Lessons Learned ◽  
Research Library ◽  
Access Information ◽  
Collection Strategies ◽  
The Way

As COVID-19 swept the globe, it transformed the way people access information. This has been both challenging and metamorphic for libraries worldwide, particularly those serving indigenous people. Indigenous education has been severely impacted by the pandemic. When the pandemic swept the globe and many countries went into “lockdown,” users were not allowed to visit the physical facilities of libraries and the collections become inaccessible. This chapter is a case study about the adjustment of collection strategies to serve the needs of students in an indigenous studies program during the pandemic. This chapter aims to capture the challenges encountered at a regional-focused collection, the impacts to an indigenous studies program, the adjusting collection strategies to meet the needs of the program, and key lessons learned. The selected case is a regional-focused collection in a research library on Guam.

“As Slow as a Tortoise, and as Clever as a Hare.” Folktales as Lessons on Democracy, Equal Opportunities, and Human Rights among the Ndebele

2018 ◽  
Vol 28 (1) ◽  
Author(s):  
Lindiwe Ndlovu ◽  
Faith Sibanda
Keyword(s):  
Human Rights ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Developing World ◽  
Equal Opportunities ◽  
Long Time ◽  
Animal Community ◽  
Do So

Indigenous African societies have, for a long time, been using their knowledge for the betterment of their lives. They have also demonstrated an ability to manipulate their immediate or remote surroundings to live sustainably. Those who claim to fight for equal and human rights in Africa do so under the misconception that they, and the developing world, have historically and inherently violated, and continue to violate, human rights in numerous ways. While this might not be completely dismissed, there is a plethora of evidence from African folktales to demonstrate that Africans have not only respected human rights, but have also encouraged equal opportunities for every member of their society. This article cross-examines Ndebele folktales with the intention of demonstrating that African indigenous knowledge exhibited through folktales was a well-organised system, which ensured respect for human rights for all members, regardless of their physical or social stature. Central to this discussion are the folktales which focus on the role played by the vulnerable members of the animal community, who replicate their human counterparts. Folktales are unarguably a creation by the indigenes and emanate from their socio-political experiences, as well as their observations of the surroundings. This suggests that indigenous people already had an idea about human rights as well as the need for equal opportunities since time immemorial. 

scholarly journals Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan

2021 ◽  
Vol 13 (2) ◽  
pp. 506
Author(s):  
Su-Hsin Lee ◽  
Yin-Jen Chen
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Local Knowledge ◽  
Disaster Relief ◽  
Historical Context ◽  
Secondary Data ◽  
Climate Risks ◽  
Social Nature ◽  
Typhoon Disaster ◽  
Depth Interviews

Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.

Managing and accessing indigenous knowledge for national development: The role of academic libraries in Ghana

2021 ◽  
pp. 026666692110099
Author(s):  
Paulina Afful-Arthur ◽  
Paulina Nana Yaa Kwafoa ◽  
Matilda Ampah-Johnston ◽  
Vida Mensah
Keyword(s):  
Qualitative Study ◽  
Literature Review ◽  
Indigenous Knowledge ◽  
Academic Libraries ◽  
National Development ◽  
Target Audience ◽  
Academic Librarians ◽  
Effective Management ◽  
Collaborative Efforts

This paper is to examine the role academic libraries can play to organize and make indigenous knowledge accessible for national development. The target audience for the paper are academic librarians in Ghana, researchers of African studies in Ghana and other stakeholders. This is a qualitative study with data from interviews with the librarians and a desk-top literature review. Academic librarians in Ghana recognize the importance of indigenous knowledge organization, but little has been done by way of research. Most academic libraries in Ghana have the basic resources to manage indigenous knowledge. Academic librarians need to be proactive in their collaborative efforts to manage indigenous knowledge. Academic librarians in Ghana should be proactive towards effective management of indigenous knowledge, for easy accessibility. Again, academic libraries need to be well resourced to manage indigenous knowledge. Finally, academic libraries need to create awareness about the importance of indigenous knowledge using different media platforms to all stakeholders.

Indigenous Knowledge & Intellectual Property: Negotiating the Spaces

2008 ◽  
Vol 37 (S1) ◽  
pp. 14-24
Author(s):  
Terri Janke
Keyword(s):  
Intellectual Property ◽  
Cultural Heritage ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Communities ◽  
Oral Traditions ◽  
Intangible Cultural Heritage ◽  
Communal Identity ◽  
Sound Recordings ◽  
Policy Initiatives

Abstract Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

scholarly journals “In the mountains, we are like prisoners”: Kalinggawasan as Indigenous Freedom of the Mamanwa of Basey, Samar

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Apple Jane Molabola ◽  
◽  
Allan Abiera ◽  
Jan Gresil Kahambing ◽  
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
The Philippines ◽  
Indigenous Studies

The Lumad struggle in the Philippines, embodied in its various indigenous peoples (IPs), is still situated and differentiated from modern understandings of their plight. Agamben notes that the notion of ‘people’ is always political and is inherent in its underlying poverty, disinheritance, and exclusion. As such, the struggle is a struggle that concerns a progression of freedom from these conditions. Going over such conditions means that one shifts the focus from the socio-political and eventually reveals the ontological facet of such knowledge to reveal the epistemic formation of the truth of their experience. It is then the concern of this paper to expose the concept of freedom as a vital indigenous knowledge from the Mamanwa of Basey, Samar. Using philosophical sagacity as a valid indigenous method, we interview ConchingCabadungga, one of the elders of the tribe, to help us understand how the Mamanwa conceive freedom in the various ways it may be specifically and geographically positioned apart from other indigenous studies. The paper contextualizes the diasporic element and the futuristic component of such freedom within the trajectory of liberation. The Mamanwa subverts the conception of freedom as a form of return to old ways and radically informs of a new way of seeing them as a ‘people.’ It supports recent studies on their literature that recommend the development of their livelihood rather than a formulaic solution of sending them back to where they were. The settlement in Basey changes their identification as a ‘forest people’ into a more radical identity.

scholarly journals Tempo Comunidade como estratégia da interculturalidade epistemológica – a experiência do curso de Licenciatura Intercultural indígena da UFPE/CAA

2019 ◽  
Vol 5 (9) ◽  
pp. 96
Author(s):  
Eliene Amorim de ALMEIDA ◽  
Flávio Lyra de ANDRADE
Keyword(s):  
Latin America ◽  
Training Program ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Participatory Research ◽  
Sono State ◽  
Popular Education ◽  
Research Community ◽  
Academic Knowledge ◽  
America Latina

RESUMOEste artigo é fruto da nossa experiência como docentes do Tempo Comunidade (TC) do Programa de Formação de Professores Indígenas realizado pela Universidade Federal de Pernambuco – Campus do Agreste (UFPE/CAA) – Curso de Licenciatura Intercultural Indígena. No texto apresentamos as inquietações e reflexões sobre como garantir que as comunidades e os indígenas fossem assumidos, nesse curso, como espaços e sujeitos epistêmicos e como os conhecimentos indígenas poderiam ser objetos de diálogo com os saberes acadêmicos atribuindo à interculturalidade crítica (WALSH, 2009; TUBINO, 2005, 2012) o sentido de interepistemologias (MIGNOLO, 2003, 2008, 2010). Para elaborar a proposta do TC, baseamo-nos nas concepções de educação popular e da pesquisa participante, na forma como elas se configuraram na América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), e embasados no Pensamento Decolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Licenciatura Intercultural Indígena. Educação Popular. Pesquisa Participante. Tempo Comunidade.Interepistemologia.ABSTRACT This article is the result of our experience as Community Time (CT) teachers of the Indigenous Teacher Training Program conducted by the Federal University of Pernambuco-Agreste Campus (UFPE/CAA) - Indigenous Intercultural Degree Course. In the text we present the concerns and reflections on how to ensure that communities and indigenous people were assumed in this course as spaces and epistemic subjects and how indigenous knowledge could be objects of dialogue with academic knowledge attributing critical interculturality (WALSH, 2009;TUBINO, 2005, 2012) in the meaning of interepistemologies (MIGNOLO, 2003, 2008, 2010). To elaborate the proposal of CT we werebased on the conceptions of popular education and the participatory research as they were configured in Latin America (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), and based on the Decolonial Thought (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Indigenous Intercultural Degree.Popular Education.Participating Research. Community Time. Interepistemology. Tempo in comunittá come strategia di interculturalità epistemologica - l'esperienza del corso di laurea interculturale indigena UFPE/ CAA RIASSUNTO Questo articolo è il risultato della nostra esperienza come insegnanti di Community Time (TC) del Programma di formazione per insegnanti indigeni condotto dall'Università Federale del Campus di Pernambuco-Agreste (UFPE/ CAA BRASILE) - Corso di laurea interculturale indigeno. Nel testo presentiamo le preoccupazioni e le riflessioni su come garantire che le comunità e gli indigeni siano stati assunti in questo corso, come spazi e soggetti epistemici e come la conoscenza indigena possa essere oggetto di dialogo con conoscenze accademiche che attribuiscono interculturalità critica (WALSH, 2009; TUBINO, 2005, 2012) il significato delle interepistemologie (MIGNOLO, 2003, 2008, 2010). Per elaborare la proposta ci siamo basati sulle concezioni dell'educazione popolare e della ricerca partecipativa così come sono state configurate in America Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013) e basate sul Decolonial Thinking (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Laurea Indigena Interculturale. Educazione Popolare. Ricerca Partecipante. Tempo dela Comunità. Interepistemologia. Tempo Comunidade como estrategia de interculturalidad epistemológica: la experiencia del curso de Grado Intercultural Indígena UFPE / CAA RESUMEN Este artículo es el resultado de nuestra experiencia como maestros de Community Time (TC) del Programa de Formación de Maestros Indígenas realizado por la Universidad Federal de Pernambuco - Campus Agreste (UFPE / CAA) - Curso de Grado Intercultural Indígena. En el texto presentamos las preocupaciones y reflexiones sobre cómo garantizar que las comunidades y los pueblos indígenas se asuman en este curso como espacios y temas epistémicos y cómo el conocimiento indígena podría ser objeto de diálogo con el conocimiento académico que se atribuye a la interculturalidad crítica (WALSH, 2009; TUBINO, 2005, 2012) el significado de las interepistemologías (MIGNOLO,2003, 2008, 2010). Para elaborar la propuesta de la CT, nos basamos en las concepciones de la educación popular y la investigación participativa, tal como se configuraron en América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), y en base al Pensamiento descolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Grado Intercultural Indígena. Educación popular. Investigación participante. Comunidad del tiempo. Interepistemología.

Sign in / Sign up

Export Citation Format

Share Document