Bringing research back home: exploring Indigenous Melanesian tok stori as ontology

2021 ◽  
pp. 117718012110583
Author(s):  
Kabini Sanga ◽  
Martyn Reynolds
Keyword(s):  
Indigenous Knowledge ◽  
Group Communication ◽  
Solomon Islands ◽  
Extended Period ◽  
Research Community ◽  
Oral Traditions ◽  
Indigenous Groups ◽  
The Way

Indigenous knowledge is generally understood to be knowledge developed by a particular group in their specific environment over an extended period of time. In academia generally, bodies of knowledge of differing origins are not often understood. This article employs ontology as a ground for developing relational clarity in the academy by considering two oral traditions—talanoa (a Polynesian conversational form) as represented in research and Melanesian tok stori (a Melanesian form of discursive group communication) understood through an Indigenous Solomon Islands ontology. The discussion of tok stori offers a window into the complex ontological thinking required of the academy when seeking to learn from the knowledge of Mala’ita Solomon Islands specifically, and from Indigenous groups generally. The value to the wider research community suggests that bringing research back home through approaches constructed on the way people act can capitalise on the logic of aligning ontology and practice in research.

Listening and Waiting, Excavating Later

2019 ◽  
pp. 177-201
Author(s):  
Peter R. Schmidt
Keyword(s):  
Indigenous Knowledge ◽  
Significant Part ◽  
Oral Traditions ◽  
Community Archaeology ◽  
Ritual Performance ◽  
Epistemic Humility ◽  
Iron Technology ◽  
The Way

Careful listening to oral traditions, a significant part of Tanzanian Haya heritage, for nearly a year led to an ancient shrine where Haya elders encouraged excavations. This was early participatory community archaeology, where indigenous knowledge and the initiative of elders paved the way to significant archaeological finds about iron technology and the enduring qualities of knowledge preserved by ritual performance. Patient apprenticeship to knowledge-keepers during ethnoarchaeological observations of iron technology also led to significant insights into inventive techniques in iron technology that otherwise would have gone unnoticed. Listening with epistemic humility, opening ourselves to other ways of constructing history and heritage, unveils heritage under treat. A forgotten massacre by German colonials, the knowledge of which has been erased by disease and globalization, was revealed and is now preserved only by listening closely to Haya elders five decades ago.

scholarly journals Contemporary Art Practice and Indigenous Knowledge

2020 ◽  
Vol 68 (2) ◽  
pp. 111-128
Author(s):  
Gerald McMaster
Keyword(s):  
Medicinal Plants ◽  
Indigenous Knowledge ◽  
Traditional Knowledge ◽  
Contemporary Art ◽  
Art World ◽  
Art Practice ◽  
Knowledge Practices ◽  
Communal Sharing ◽  
Cultural Hero ◽  
The Way

AbstractIndigenous artists are introducing traditional knowledge practices to the contemporary art world. This article discusses the work of selected Indigenous artists and relays their contribution towards changing art discourses and understandings of Indigenous knowledge. Anishinaabe artist Norval Morrisseau led the way by introducing ancient mythos; the gifted Carl Beam enlarged his oeuvre with ancient building practices; Peter Clair connected traditional Mi'kmaq craft and colonial influence in contemporary basketry; and Edward Poitras brought to life the cultural hero Coyote. More recently, Beau Dick has surprised international art audiences with his masks; Christi Belcourt’s studies of medicinal plants take on new meaning in paintings; Bonnie Devine creates stories around canoes and baskets; Adrian Stimson performs the trickster/ruse myth in the guise of a two-spirited character; and Lisa Myers’s work with the communal sharing of food typifies a younger generation of artists re-engaging with traditional knowledge.

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 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.

Archaeologies of Listening Beginning Thoughts

2019 ◽  
pp. 1-22
Author(s):  
Peter R. Schmidt ◽  
Alice B. Kehoe
Keyword(s):  
Indigenous Knowledge ◽  
Empirical Evidence ◽  
Oral Traditions ◽  
Archaeological Record ◽  
The Past ◽  
Epistemic Humility ◽  
New Archaeology

This chapter introduces the foundational principles of Archaeologies of Listening. It takes the reader back to the genesis of anthropological method as well as the debates that have influenced attitudes toward indigenous knowledge and oral traditions over the last century. It critically examines the failure of “New Archaeology” to employ anthropological methods and proposes a complementary practice that does not eschew science but advocates a broader practice incorporating empirical evidence from those with deep experience with material cultures and landscapes. This chapter brings into focus how a richer interpretative posture occurs when we open our practice to the knowledge of others by employing the principles of apprenticeship and patience when working with communities. By putting into action the principle of epistemic humility, alternative views of the past open as do alternative ontologies that structure how the archaeological record is formed and heritage is performed.

A labour of Sisyphus: the quest for a great Labour Party

2018 ◽  
pp. 89-108
Author(s):  
Andrew Gamble
Keyword(s):  
Twentieth Century ◽  
Trade Union ◽  
Extended Period ◽  
Labour Party ◽  
National Government ◽  
The Way

A central historical progressive dilemmas is explored, in chapter four, by Andrew Gamble through a re-visiting of Marquand’s 1977 biography of Ramsay MacDonald. An extensive historical work, which sought to rescue MacDonald from the simplistic cries from his own party of betrayal for his heading of the coalition National Government in 1931, the book was also intended to offer clear lessons for what Marquand viewed as a Labour Party in the 1970s undermining itself though its class warfare, trade union sectionalism and doctrinal narrowness. Gamble argues that the dilemmas observed and lived out by both MacDonald and by Marquand, as his biographer, endured throughout the twentieth century and indeed remain unresolved today. Nearly one hundred years on, MacDonald offers insights into the way in which, in times arguably even more challenging than our own he grappled for an extended period with these delicate political balancing acts.

Research Protocols and Ethical Considerations in Indigenous Knowledge Systems

2019 ◽  
pp. 714-730
Author(s):  
Mogege David Mosimege
Keyword(s):  
South Africa ◽  
Indigenous Knowledge ◽  
Ethical Issues ◽  
Research Community ◽  
Knowledge Systems ◽  
Ethical Considerations ◽  
Short Period ◽  
Indigenous Knowledge Systems ◽  
Protection Mechanisms ◽  
Very High

Research in Indigenous Knowledge Systems (IKS) in South Africa has grown at a very high pace in a relatively short period of time. The growth thereof has presented researchers and the knowledge holders with challenges that have never faced them in the same way before. It has necessitated a review of how researchers interact with those who hold the knowledge and has required that protection mechanisms be implemented to safeguard the misuse and misappropriation of the indigenous knowledge. This Chapter outlines the focus on IKS in South Africa since 1995 and reflects on the challenges related to this focus. Specifically the Chapter looks at the challenges related to the recognition of knowledge holders, the ethical issues facing both researchers and knowledge holders, and the protocols that have been designed and used in South Africa and other places. It concludes by indicating the challenges that still remain and how these can be explored further by the research community.

Customer experience, not brands will be on the iron throne

2019 ◽  
Vol 62 (1) ◽  
pp. 6-8 ◽  
Author(s):  
Philipp “Phil” Klaus
Keyword(s):  
Market Research ◽  
Customer Experience ◽  
Research Community ◽  
The Way

The author will challenge the ancient “brand-related” thinking, submitting that somehow companies are still in control of what consumers think or even how customers act. As a counterproposition, the author highlights that the only thing companies can manage these days are the experiences customers have with them and their offerings. Supported by our research, I propose to end the chicken-and-egg question of if brands drive the customer experience which is (how CX), or vice versa. I suggest researching the only thing that matters, how CX offerings, and how CX influences the way customer search, collect, and evaluate information and behave. This proposition leads into the implications for the market research community and CX management.

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