Marianne Nicolson’s Land-Based Knowledgescape Cliff Painting

2020 ◽  
Vol 68 (2) ◽  
pp. 129-143
Author(s):  
Amina Grunewald
Keyword(s):  
Indigenous Knowledge ◽  
First Nations ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Public Access ◽  
Indigenous Epistemologies ◽  
Nation States ◽  
Settler Societies ◽  
Tribal Lands

AbstractIndigenous epistemologies and ontologies are connected to tribal lands, resilience, and claims for sovereignty. These ways of knowing offer an indispensable resource for Indigenous communities in surviving and resisting assimilationist policies. Modes of Indigenous knowledge are not only discussed in academia and practiced in local spaces but are also integrated into artworks that promote public access to First Nations political agendas within settler nation states. Knowledgescapes can be created as conversive artscapes. They can be placed translocally but also re-integrated into First Nations lands. A reworking of the land as a tribally marked space can be traced in artworks that attack bio- and geopolitical manners of settler societies. The land-marker, place-maker, and artscape Cliff Painting (1998) by Marianne Nicolson shall serve as an exemplification of a specific knowledgescape – created for Indigenous audiences to support their claims, and for non-Indigenous audiences to open up a dialogue on colonial issues within a step-by-step decolonizing discourse.

Indigenous Studies in the United States and Canada

2021 ◽  
Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney
Keyword(s):  
United States ◽  
Native American ◽  
First Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
The United States ◽  
Literary Studies ◽  
Indigenous Voices

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.

scholarly journals PILIRIQATIGIINNIQ ‘Working in a collaborative way for the common good’

2014 ◽  
Vol 7 (1) ◽  
pp. 1-14 ◽  
Author(s):  
Gwen Healy ◽  
Andrew Tagak Sr.
Keyword(s):  
Indigenous Knowledge ◽  
Health Research ◽  
Common Good ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
The Arctic ◽  
The Common Good ◽  
Health Related Research ◽  
Health Related ◽  
The Common

Increasing attention on the Arctic has led to an increase in research in this area. Health research in Arctic Indigenous communities is also increasing as part of this movement. A growing segment of the research community is focused on explaining and understanding Indigenous knowledge and ways of knowing. Researchers have become increasingly aware that Indigenous knowledge must be perceived, collected and shared in ways that are unique to, and shaped by, the communities and individuals from which this knowledge is gathered. This paper adds to this body of literature to provide Inuit perspectives on health-related research epistemologies and methodologies, with the intent that it may inform health researchers with an interest in Arctic health. The Inuit concepts of inuuqatigiittiarniq (“being respectful of all people”), unikkaaqatigiinniq (story-telling), pittiarniq (“being kind and good”), and iqqaumaqatigiinniq (“all things coming into one”) and piliriqatigiinniq (“working together for the common good”) are woven into a responsive community health research model grounded in Inuit ways of knowing which is shared and discussed.

scholarly journals Thunderbird Women

2019 ◽  
Author(s):  
Amanda Fayant
Keyword(s):  
Gender Roles ◽  
First Nations ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Indigenous Women ◽  
Indigenous Research ◽  
Medicine Wheel ◽  
Indigenous Feminism ◽  
Indian Act ◽  
Governmental Institutions

Indigenous gender roles have been distorted by colonialism, both through imposed systems of patriarchy and redefining gender roles within Indigenous communities. In Canada, the Indian Act of 1857 initiated a system of patriarchy which resulted in the loss of matrilineal family lines and Indigenous women’s rights to represent their community in leadership roles. This system still exists today, and despite numerous attempts to modify the law, the Indian Act still exerts patrilineal bias on Indigenous communities. In spite of this, there exists a large volume of research and literature by Indigenous women which investigates Indigenous feminism and the agency of Indigenous women in their communities. Examples include the writings of Sherry Farrell-Racette (Farrell-Racette 2010), Lee Maracle (Maracle 1996), Beverly Singer (Singer 2001) and Carol Rose Daniels (Daniels 2018) as well as online campaigns such as Rematriate (Rematriate 2018). Moreover, many Indigenous women in Canada are now stepping forward to address patriarchal systems in Indigenous institutions, such as the Assembly of First Nations, and outdated laws favouring male representation over female in meeting with governmental institutions. My research considers decolonization methods in relation to Indigenous feminist perspectives in research practice. Through an Indigenous research paradigm based on the teachings of the Indigenous Cree medicine wheel, this paper aims to decolonize homogenous forms of research by promoting Indigenous women’s knowledge. The medicine wheel in Indigenous teachings is a philosophy and a practical method of interpreting the physical, mental and transcendental domains. For research purposes, the medicine wheel offers a unique representation of Indigenous epistemology, ontology, axiology and methodology for use in research. Furthermore, following decolonial theory and Indigenous methodologies this research investigates the intersections of Indigenous feminism in decolonizing knowledge production and dismantling paternalistic affects in educational institutions. Including Indigenous approaches to listening, participation and storytelling as opposed to standardized interviews, as well as observation and document analysis, this thesis opens space for generating community-based definitions of Indigenous feminism. Focusing on the Canadian context, Indigenous women in Saskatchewan possess a vast amount of traditional knowledge and ways of knowing which have been devalued since the enforcement of the Indian Act. One vital way of Indigenizing cultural revitalization is by reclaiming Indigenous women’s epistemologies as a means of decolonizing gender roles and negating the impacts of the Indian Act.

scholarly journals First Nations Children Count: Enveloping Quantitative Research in an Indigenous Envelope

2020 ◽  
Vol 4 (2) ◽  
pp. 135-143 ◽  
Author(s):  
Cindy Blackstock
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
Quantitative Research ◽  
Social Science Research ◽  
Ways Of Knowing ◽  
Science Research ◽  
Indigenous Communities ◽  
Practice Change ◽  
Indigenous Research ◽  
Rich Diversity

Indigenous peoples repeatedly call for disaggregated data describing their experience to inform socio-economic and political policy and practice change (United Nations Permanent Forum on Indigenous Issues, 2003; UNICEF, 2003; Rae & the Sub Group on Indigenous Children and Youth, 2006). Although there has been significant discourse on the destructive historical role of western research with Indigenous communities (RCAP, 1996; Smith, 1999; Schnarch, 2004) and more recently on cultural adaptation of qualitative research methods (Smith, 1999; Bennet, 2004; Kovach, 2007), there has been very little discussion on how to envelope western quantitative social science research within Indigenous ways of knowing and being. This paper begins by outlining the broad goals of Indigenous research before focusing on how quantitative research is used, and represented, in the translation of Indigenous realities in child health and child welfare. Given the rich diversity of Indigenous peoples and their knowledges, this paper is only capable of what respected Indigenous academic Margo Greenwood (2007) would term “touching the mountaintops’ of complex and sacred ideas.

Community University Research Agreement

2007 ◽  
Vol 36 (S1) ◽  
pp. 38-44
Author(s):  
Priscilla Settee ◽  
Shelley Thomas-Prokop
Keyword(s):  
Indigenous Knowledge ◽  
First Nations ◽  
Indigenous Peoples ◽  
Policy Development ◽  
Indigenous Communities ◽  
Urban Housing ◽  
Research Projects ◽  
Community Based ◽  
Community Based Research ◽  
The University

AbstractThis paper describes the process of engaging the extended Indigenous community within Saskatoon and the surrounding First Nations communities in what would be a first major research project between Indigenous communities and the University of Saskatchewan. A management committee was established comprised of all the major Saskatoon/Saskatchewan Indigenous organisations, such as the Federation of Saskatchewan Indians, Saskatoon Tribal Council, First Nations University of Canada and other community-based groups to ensure that research reflected First Nations and Metis needs. The project called “Bridges and Foundations” awarded some 35 projects close to two million dollars in research funds. The money was awarded through graduate student research bursaries, and community-based projects which highlighted the needs of Indigenous women, youth, students, elders and urban populations. The three research themes included respectful protocol, knowledge creation, and policy development. The research projects, which were largely Indigenous designed and driven, created one of the most extensive research collections over a period of four years and included major data collection on community-based research, Indigenous peoples and Indigenous knowledge systems and protocols. The paper relates the development of the project and speaks about the need for Indigenous peoples to lead their own research as well as the benefits of collaboration. It also highlights several of the research projects including a conference on Indigenous knowledge (2004), a video project describing the community mobilisation process behind Quint Urban Housing Co-operatives,

scholarly journals Towards best-practice inclusion of cultural indicators in decision making by Indigenous peoples

2021 ◽  
pp. 117718012110156
Author(s):  
Te Kīpa Kēpa Brian Morgan ◽  
John Reid ◽  
Oliver Waiapu Timothy McMillan ◽  
Tanira Kingi ◽  
Te Taru White ◽  
...  
Keyword(s):  
Decision Making ◽  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Best Practice ◽  
Ways Of Knowing ◽  
Culturally Specific ◽  
Specific Knowledge ◽  
Indigenous Epistemologies ◽  
Scientific Paradigms ◽  
Made In

Acknowledgement that Indigenous Knowledge cannot be assimilated and readily generalised within reductionist scientific paradigms is emerging. The reluctance of Indigenous Peoples to adopt reductionist science-based interpretations is justified. Science that stops at the point where reality is universal excludes consideration of how outcomes are understood and experienced by more holistic epistemologies including those of Indigenous Peoples. Culturally derived ways of knowing are beyond the realm of reductionist science and require approaches to decision-making frameworks that are capable of including culturally specific knowledge. Cultural indicators are a geographically specific means of enabling measurement of a particular culture’s attributes; however, to be appropriately recognised, the method of inclusion is at least as important. Therefore, cultural indicators, their definition and their measurement are the sole prerogative of Indigenous Peoples, and how Indigenous epistemologies are effectively empowered in frameworks is critical, as decisions are no longer being made in purely Indigenous contexts.

scholarly journals Curriculum Studies and Indigenous Global Contexts of Culture, Power, and Equity

2021 ◽  
Author(s):  
Lasana D. Kazembe
Keyword(s):  
African American ◽  
Indigenous Knowledge ◽  
First Nations ◽  
Ways Of Knowing ◽  
Curriculum Studies ◽  
Making Meaning ◽  
Cultural Contexts ◽  
Marginalized Groups ◽  
The World ◽  
Ways Of Being

For historically marginalized groups that continue to experience and struggle against hegemony and deculturalization, education is typically accompanied by suspicion of, critique of, and resistance to imposed modes, systems, and thought forms. It is, therefore, typical for dominant groups to ignore and/or regard as inferior the collective histories, heritages, cultures, customs, and epistemologies of subject groups. Deculturalization projects are fueled and framed by two broad, far-reaching impulses. The first impulse is characterized by the denial, deemphasis, dismissal, and attempted destruction of indigenous knowledge and methods by dominant groups across space and time. The second impulse is the effort by marginalized groups to recover, reclaim, and recenter ways of knowing, perceiving, creating, and utilizing indigenous knowledge, methods, symbols, and epistemologies. Deculturalization projects in education persist across various global contexts, as do struggles by global actors to reclaim their histories, affirm their humanity, and reinscribe indigenous ways of being, seeing, and flourishing within diverse educational and cultural contexts. The epistemologies, worldview, and existential challenges of historically marginalized groups (e.g., First Nations, African/African American, Latinx, Asian, and Pacific) operate as sites and tools of struggle against imperialism and dominant modes of seeing, being, and making meaning in the world. Multicultural groups resist deculturalization in their ongoing efforts to apprehend, interrogate, and situate their unique cultural ways of being as pedagogies of protracted resistance and praxes of liberation.

scholarly journals The use of realist approaches for health research in Indigenous communities

2021 ◽  
pp. 117718012199606
Author(s):  
Dave A Bergeron ◽  
Marie-Claude Tremblay ◽  
Maman Joyce Dogba ◽  
Debbie Martin ◽  
Jonathan McGavock
Keyword(s):  
Local Knowledge ◽  
Health Research ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Knowledge Systems ◽  
Knowledge Process ◽  
Indigenous Epistemologies ◽  
Indigenous Ways Of Knowing ◽  
Process Oriented

Research approaches and underlying epistemologies should be carefully considered when conducting health research involving Indigenous communities in order to be aligned with the distinct Indigenous values and goals of the communities involved. If Western research approaches are used, it is helpful to consider how they might be consistent with Indigenous ways of knowing. Among Western research approaches, realist approaches might have some congruence with Indigenous epistemologies. For health research in Indigenous communities, realist approaches might be relevant because they are based on a wholistic approach congruent with Indigenous ontologies, anchored in local knowledge, process-oriented and dynamic. The use of these approaches might make it possible to link diverse knowledge systems into action that is meaningful for Indigenous communities.

scholarly journals Reflections on Being a Learner: The Value of Relationship-based Community Evaluations in Indigenous Communities

2020 ◽  
Vol 34 (3) ◽  
Author(s):  
Gerald McKinley
Keyword(s):  
First Nations ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Lessons Learned ◽  
Program Evaluations ◽  
Indigenous Ways Of Knowing ◽  
The Relationship

Drawing on Donna M. Mertens and Amy T. Willson’s work on transformative paradigms in program evaluations together with the authors experience working in partnership with First Nations communities in Ontario, Canada this paper explores the lessons learned from the process of moving between assumptions and application using the transformative paradigm in First Nations evaluations; explores the relationships between power, discourse and paradigms in the relationship between Western and Indigenous ways of knowing and Being; and, asks what steps can an evaluator take to ensure that local epistemological and ontological perspectives are respected and captured.

Developing a Collaborative Approach to Standpoint in Indigenous Australian Research

2010 ◽  
Vol 39 (S1) ◽  
pp. 58-67 ◽  
Author(s):  
Simone Ulalka Tur ◽  
Faye Rosas Blanch ◽  
Christopher Wilson
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
South Australia ◽  
Ways Of Knowing ◽  
Academic Disciplines ◽  
Indigenous Australian ◽  
Indigenous Epistemologies ◽  
Contested Knowledge ◽  
Common Framework ◽  
Collective Process

AbstractThe notion of Indigenous epistemologies and “ways of knowing” continues to be undervalued within various academic disciplines, particularly those who continue to draw upon “scientific” approaches that colonise Indigenous peoples today. This paper will examine the politics of contested knowledge from the perspective of three Indigenous researchers who work within Yunggorendi First Nations Centre for Higher Education and Research at Flinders University in South Australia. In particular, the authors outline a collective process that has emerged from conversations regarding their research projects and responding to what Ladson-Billings and Donnor (2008, p. 371) refer to as the “call”. In developing an Indigenous standpoint specific to their own disciplines and their research context, the authors demonstrate how these collective conversations between each other and their communities in which they work have informed their research practices and provided a common framework which underpins their research methodologies.

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