scholarly journals Disability as a Colonial Construct: The Missing Discourse of Culture in Conceptualizations of Disabled Indigenous Children

2020 ◽  
Vol 9 (3) ◽  
pp. 28-51
Author(s):  
Nicole Ineese-Nash
Keyword(s):  
Indigenous Peoples ◽  
Community Members ◽  
Community Membership ◽  
Academic Literature ◽  
Dominant Discourse ◽  
Indigenous Children ◽  
Indigenous Perspectives ◽  
Indigenous Elders

This paper explores the concept of disability through a critical disability lens to understand how Indigenous ontologies are positioned within the dominant discourse of disabled peoples in Canada. This paper draws on the inherent knowledge of Indigenous (predominantly Anishinaabek) communities through an integration of story and relational understandings from Indigenous Elders, knowledge keepers, and community members. Indigenous perspectives paired with academic literature illustrate the dichotomous viewpoints that position Indigenous peoples, most often children, as ‘disabled’ within mainstream institutions, regardless of individual designation. Such positioning suggests that the label of disability is a colonial construct that conflicts with Indigenous perspectives of community membership and perpetuates assimilation practices which maintain colonial harm.

Ignoring evidence, producing inequities: public policies, disability and the case of Kaiowá and Guarani Indigenous children with disabilities in Brazil

2021 ◽  
Author(s):  
Rayanne de Sales Lima ◽  
Andréa Borghi Moreira Jacinto ◽  
Rodrigo Arthuso Arantes Faria
Keyword(s):  
Indigenous Peoples ◽  
Children With Disabilities ◽  
Task Force ◽  
Public Policies ◽  
Necessary Condition ◽  
Intersectoral Collaboration ◽  
Situational Analysis ◽  
Culturally Appropriate ◽  
Indigenous Children

Backround: An inter-institutional task force was brought together in 2018 to evaluate the irregular institutionalisation of Guarani and Kaiowá Indigenous children with disabilities in Dourados, in central-western Brazil.Aims and objectives: We draw on this case study to undertake a ‘situational analysis’ on the existence/absence and the use/non-use of evidence in the evaluation of public policies regarding Indigenous children with disabilities. By critically analysing concrete practices in the context of multilevel intersectoral dialogue and joint action of state bodies and civil society, we aim to highlight the effective and potential gains from using Culturally Appropriate Evidence (CAE) at the intersection of policies on children, Indigenous peoples and people with disabilities.Methods: We used a case study approach to analyse the precedents, development and ramifications of the task force, examine the legal framework regulating the rights of Indigenous children with disabilities, and describe the process of institutionalisation of Indigenous children in the Dourados region in the first two decades of the 21st century.Findings: We identified that inter-institutional and intersectoral collaboration enhances the development of CAE and the instrumentalisation of intersectoral alternatives.Discussion and conclusions: Although entrenched institutional bureaucratic culture, and the absence of mechanisms for participation and consultation with Indigenous peoples, can create obstacles to the formulation and use of these kinds of evidence in public policies, the production of evidence through the articulated and collaborative effort of agents can offer, when there are political conditions for it, the necessary conditions to develop culturally appropriate solutions for complex scenarios.<br />Key messages<br /><ul><li>The participation of policy beneficiaries is a necessary condition for the production of culturally qualified evidence;</li><br /><li>Institutional racism is an obstacle to the formulation and implementation of public policies based on culturally appropriate evidence;</li><br /><li>Intersector and inter-institutional links help to improve public service delivery and public policy implementation.</li></ul>

Environmental Justice and Indigeneity

Anthropology ◽  
2021 ◽  
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Analytical Framework ◽  
Knowledge Systems ◽  
Legal Traditions ◽  
Indigenous Nations ◽  
Legal Context ◽  
Intellectual Traditions ◽  
Indigenous Perspectives ◽  
United Nations Declaration

Indigenous environmental justice (IEJ) is distinct from the broader EJ field, which has been found to exhibit certain limitations when applied to Indigenous contexts. Indigenous scholars have observed, for example, that EJ scholarship generally does not consider Indigenous sovereignty, laws, and governance. Attempts to ensure the relevance and applicability of EJ to Indigenous contexts and realities have resulted in what can be thought of as an “Indigenizing” of the EJ scholarship. Recent scholarship thus recognizes that Indigenous peoples occupy a unique position in terms of historical, political, and legal context, and that this requires specific recognition of their goals and aspirations, such as those outlined in the United Nations Declaration on the Rights of Indigenous Peoples (UN General Assembly [UNGA] 2007). Achieving IEJ will require more than simply incorporating Indigenous perspectives into existing EJ theoretical and methodological frameworks, as valuable as these are for diagnosing injustice. IEJ offers a theoretical and analytical framework that goes beyond “Indigenizing” and “decolonizing” existing EJ scholarship and extends to frameworks informed by Indigenous intellectual traditions, knowledge systems, and laws. Indigenous nations and societies are diverse and no single IEJ framework will serve all contexts and situations. There are, however, commonalities among suggested frameworks as evidenced through various international environmental declarations prepared by Indigenous peoples over the past three decades that convey key concepts relating to IEJ. First, Indigenous knowledge systems should be utilized as a theoretical framework for analysis. In this frame, justice applies to all “relatives” in Creation, not just people. EJ is not just about rights to a safe environment, but it includes the duties and responsibilities of people to all beings and, conversely, their responsibilities to people. IEJ is regarded as a question of balance and harmony, of reciprocity and respect, among all beings in Creation; not just between humans, but among all “relatives,” as LaDuke 1999 and Kanngieser and Todd 2020 show. Second, Indigenous legal traditions should form the basis for achieving justice. Scholars have noted how Western legal systems continue to fail Indigenous peoples and the environment. In this sense, grounding conceptions of justice and injustice in Indigenous intellectual and legal traditions opens up possibilities for achieving justice. Finally, IEJ must acknowledge the historical and ongoing role colonialism has played in perpetuating injustices.

scholarly journals Bringing Ethics Review Home to Cowichan: Indigenizing Ethics Review in British Columbia, Canada

2021 ◽  
Vol 16 (2) ◽  
Author(s):  
Cowichan Tribes
Keyword(s):  
British Columbia ◽  
Research Ethics ◽  
First Nations ◽  
Indigenous Peoples ◽  
Preterm Births ◽  
High Rate ◽  
Community Members ◽  
Ethics Review ◽  
Research Ethics Review ◽  
United Nations Declaration

Cowichan Tribes’ territory, located in the Cowichan Valley on Vancouver Island, British Columbia, Canada, is experiencing an alarmingly high rate of preterm births compared to the national average of Indigenous Peoples in Canada. In response, and in partnership with the First Nations Health Authority (FNHA), Cowichan Tribes is in the first year of a 3-year study to investigate causes. Cowichan Tribes’ Elders and community members are guiding the study to ensure it follows Cowichan Tribes’ research processes and to support self- determination in research. Furthermore, as a way to enhance reconciliation, Elders and community members guided an on-site ethics review on Cowichan Tribes territory. This article outlines the collaborative, in-person research ethics review process that Cowichan Tribes, Island Health, and FNHA completed on August 21, 2019. The purpose of this article is to provide suggestions other First Nations could use when conducting a research ethics review, and to explain how this process aligns with the principles of ownership, control, access, and possession (OCAP®), the United Nations Declaration on the Rights of Indigenous Peoples, the Truth and Reconciliation Commission of Canada, and above all, the Cowichan snuw’uy’ulh (teachings from Elders).

scholarly journals Forest Protection through Sasi: Local Environmental Law in Ambon Island Post COVID -19 Pandemic

2021 ◽  
Vol 10 (3) ◽  
pp. 482
Author(s):  
Aarce Tehupeiory ◽  
Haposan Sahala Raja Sinaga ◽  
Lamhot Naibaho
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
Research Method ◽  
Environmental Law ◽  
Descriptive Analysis ◽  
Food Plants ◽  
Annual Plants ◽  
Community Members ◽  
Forest Protection ◽  
Analysis Technique

This study discusses forest protection through Sasi (Local Environmental Law) in Ambon island post-COVID-19. Sasi is a customary norm and rules and sanctions regarding the prohibition of taking plant or plant products, fish and game time before the time agreed and determined by community leaders and leaders together with community members. The main goal is to conserve natural resources, control and limit human greed in overexploiting natural resources. The research method used is a qualitative research method with normative legal research. The research was conducted at Universitas Kristen Indonesia from January to March 2021. The objects studied were documents either in reports or regulations related to indigenous peoples' local wisdom. The research instrument used was a document checklist. The data analysis technique used is the descriptive analysis technique. The research results are that traditional Sasi wisdom has values ??and norms to protect forests, water sources, annual plants, and food plants. With the concept and understanding of how environmental managements with various customary rules to obtain benefits and maintain the kinship value of area units that already have an identity and must continuously be maintained in the aftermath of the COVID-19 pandemic.

scholarly journals What’s yours is mine and what’s mine is mine? Re-thinking intellectual property and research ethics from the experience of the Purhépecha community of Cherán

2019 ◽  
Vol 10 (1) ◽  
pp. 6-34
Author(s):  
Lucero Ibarra Rojas ◽  
Ezequiel Escobedo Osorio
Keyword(s):  
Intellectual Property ◽  
Indigenous Peoples ◽  
Cultural Policy ◽  
Continuous Process ◽  
Cultural Rights ◽  
The Social ◽  
Indigenous Perspectives ◽  
Wide Group ◽  
Legal Frameworks ◽  
Collaborative Methodology

Intellectual property and cultural policy are essential to the practice of cultural rights, however, in both legal frameworks, indigenous peoples have often found that the state has little consideration for their voices and their world views. In contrast, though no more representative of indigenous perspectives, the social sciences, while engaging with indigenous voices, have often treated them as a source to be appropriated with disregard of their rights and agency. Through an activist and collaborative methodology that includes the concerns of a wide group of indigenous and non-indigenous persons, this article explores how the oral history project of the Fogata Kejtsitani in the Purhépecha community of Cherán, México, contributes to discussions on the appropriation and dissemination of culture. This community has managed the recognition of their right to autonomy, and in so doing, has founded a continuous process of law creation, on which Kejtsitani takes part. La propiedad intelectual y la política cultural son esenciales para la práctica de derechos culturales, sin embargo, en ambos marcos jurídicos los pueblos indígenas frecuentemente han encontrado que el Estado tiene poca consideración por sus voces y cosmovisiones. En contraste, aunque sin ser más representativo de las perspectivas indígenas, las ciencias sociales que se han relacionado con voces indígenas, frecuentemente las han tratado como una fuente para ser apropiada, descartando sus derechos y agencia. A través de una metodología activista y colaborativa que incluye las inquietudes de un amplio grupo de personas indígenas y no-indígenas, este artículo explora cómo el proyecto de historia oral de la Fogata Kejtsitani en la comunidad Purhépecha de Cherán, México, contribuye a las discusiones sobre la apropiación y diseminación de la cultura. Esta comunidad ha logrado el reconocimiento de su derecho de autonomía y, al hacerlo, ha fundado un proceso continuo de creación de derecho del cual Kejtsitani también forma parte.

Reimagining the Nation-State: Indigenous Peoples and the Making of Plurinationalism in Latin America

2018 ◽  
Vol 31 (4) ◽  
pp. 773-792 ◽  
Author(s):  
ROGER MERINO
Keyword(s):  
Indigenous Peoples ◽  
State Transformation ◽  
Liberal State ◽  
Local Resources ◽  
The People ◽  
Indigenous Perspectives ◽  
Political Foundations ◽  
Political Differences ◽  
The One

AbstractIn the last two decades, the concept of plurinationalism has appeared in discussions about nationalism, statehood and multilevel governance, being formulated as a new state model that accommodates cultural diversity within the liberal state with the aim of solving nationalistic conflicts in countries marked by profound ethnic grievances, mainly in Europe. However, these discussions have paid less attention to the meaning of plurinationalism in ex-colonial contexts, particularly in recent experiences of state transformation in Bolivia and Ecuador, where the role of indigenous peoples in the plurinational project has been crucial. To fill this gap, this article explores the legal and political foundations, challenges and local and international dynamics in the building of the plurinational model in both countries. Under a critical engagement with Third World Approaches to International Law (TWAIL), this article argues that plurinationality from indigenous perspectives departs from multicultural liberal models associated with current European plurinational views, and addresses two challenges: a global political economy of resource extraction, and a racialized state structure working as a barrier to actual plurinational implementation. These limitations explain an intrinsic tension in the Bolivian and Ecuadorian experience: on the one hand, plurinational governments try to unify the people around the ‘national interest’ of developing extractive industries; and on the other hand, they attempt to recognize ethno-political differences that often challenge the transnational exploitation of local resources.

Indigenous Youth Leaving Care in Canada

2019 ◽  
pp. 243-260 ◽  
Author(s):  
Elizabeth Fast ◽  
Zeina Ismail Allouche ◽  
Marie-Eve Drouin Gagné ◽  
Vicky Boldo
Keyword(s):  
Transition To Adulthood ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Indigenous Youth ◽  
Cultural Planning ◽  
Indigenous Children

This chapter critically examines the notion of Canadian Indigenous youth leaving care by arguing that all forms of separation, including adoption, should be analyzed through the lens of ongoing colonization of Indigenous peoples. Several immediate and long-term practices are examined, some of which call for greater support for Indigenous ways of caring for children, urgent measures to address poverty in Indigenous communities, cultural planning for Indigenous children who are currently separated from their families and communities, and ways of supporting Indigenous youth in transition to adulthood who are looking to reconnect with their families, communities, and cultures.

Indigenous Perspectives on Help-Seeking for Family Violence: Voices From an Australian Community

2019 ◽  
pp. 088626051988386 ◽  
Author(s):  
Renee Fiolet ◽  
Laura Tarzia ◽  
Renee Owen ◽  
Corrina Eccles ◽  
Kayley Nicholson ◽  
...  
Keyword(s):  
Family Violence ◽  
Indigenous Peoples ◽  
Help Seeking ◽  
Service Providers ◽  
Indigenous Australians ◽  
Main Theme ◽  
Help Seeking Behaviors ◽  
Australian Community ◽  
Indigenous Perspectives ◽  
Indigenous Voices

Indigenous peoples experience high rates of family violence (FV) yet are said to access support at lower rates than their non-Indigenous counterparts. There is an absence of Indigenous voices regarding their help-seeking behaviors for FV, particularly concerning men’s views. The aim of this research was to seek Indigenous perspectives on their help-seeking behaviors for FV. Individual, face-to-face semistructured interviews took place with 23 Indigenous Australians (14 women and 9 men) recruited from one large community in Victoria, Australia. Interviews were audiotaped and transcribed verbatim. Data were categorized and organized, and themes were identified using thematic analysis. Five main themes emerged from the data. “You’re Aboriginal, so that’s just how it is” describes the experiences with discrimination and judgment that create general barriers for Indigenous peoples to access services. The second theme “putting a big blanket over it” articulates the role that shame plays in deterring support-seeking for FV. “How do you trust somebody?” defines the fear in the hearts and minds of Indigenous participants who contemplate help-seeking. A further main theme of “someone that they could have a yarn with” explores what occurs when participants initially decide to seek support. Their thoughts on what participants want from interactions with formal services are explored in the final theme “a safe space.” Significant barriers to seeking support for FV exist for Indigenous peoples, including discrimination, shame, and fear. Service providers need to work on addressing these barriers through an increased understanding of Indigenous experiences and beliefs in an effort to encourage help-seeking behaviors. Interventions to assist kin in dealing with FV and for service providers to create safe spaces are urgent. More research informed by Indigenous voices is needed.

Indigenous science (fiction) for the Anthropocene: Ancestral dystopias and fantasies of climate change crises

2018 ◽  
Vol 1 (1-2) ◽  
pp. 224-242 ◽  
Author(s):  
Kyle P. Whyte
Keyword(s):  
Climate Change ◽  
Science Fiction ◽  
Indigenous Peoples ◽  
Viewing Time ◽  
The Past ◽  
The Future ◽  
Parallel Universes ◽  
Indigenous Perspectives ◽  
Colonial Violence ◽  
Climate Crisis

Portrayals of the Anthropocene period are often dystopian or post-apocalyptic narratives of climate crises that will leave humans in horrific science-fiction scenarios. Such narratives can erase certain populations, such as Indigenous peoples, who approach climate change having already been through transformations of their societies induced by colonial violence. This essay discusses how some Indigenous perspectives on climate change can situate the present time as already dystopian. Instead of dread of an impending crisis, Indigenous approaches to climate change are motivated through dialogic narratives with descendants and ancestors. In some cases, these narratives are like science fiction in which Indigenous peoples work to empower their own protagonists to address contemporary challenges. Yet within literature on climate change and the Anthropocene, Indigenous peoples often get placed in historical categories designed by nonIndigenous persons, such as the Holocene. In some cases, these categories serve as the backdrop for allies' narratives that privilege themselves as the protagonists who will save Indigenous peoples from colonial violence and the climate crisis. I speculate that this tendency among allies could possibly be related to their sometimes denying that they are living in times their ancestors would have likely fantasized about. I will show how this denial threatens allies' capacities to build coalitions with Indigenous peoples. Inuit culture is based on the ice, the snow and the cold…. It is the speed and intensity in which change has occurred and continues to occur that is a big factor why we are having trouble with adapting to certain situations. Climate change is yet another rapid assault on our way of life. It cannot be separated from the first waves of changes and assaults at the very core of the human spirit that have come our way. Just as we are recognizing and understanding the first waves of change … our environment and climate now gets threatened. Sheila Watt-Cloutier, interviewed by the Ottawa Citizen. (Robb, 2015) In North America many Indigenous traditions tell us that reality is more than just facts and figures collected so that humankind might widely use resources. Rather, to know “it”—reality—requires respect for the relationships and relatives that constitute the complex web of life. I call this Indigenous realism, and it entails that we, members of humankind, accept our inalienable responsibilities as members of the planet's complex life system, as well as our inalienable rights. ( Wildcat, 2009 , xi) Within Māori ontological and cosmological paradigms it is impossible to conceive of the present and the future as separate and distinct from the past, for the past is constitutive of the present and, as such, is inherently reconstituted within the future. (Stewart-Harawira, 2005, 42) In fact, incorporating time travel, alternate realities, parallel universes and multiverses, and alternative histories is a hallmark of Native storytelling tradition, while viewing time as pasts, presents, and futures that flow together like currents in a navigable stream is central to Native epistemologies. ( Dillon, 2016a , 345)

scholarly journals Contextualized indigenous entrepreneurial models: A systematic review of indigenous entrepreneurship literature

2017 ◽  
Vol 23 (6) ◽  
pp. 886-906 ◽  
Author(s):  
Francesca Croce
Keyword(s):  
Systematic Review ◽  
Economic Development ◽  
Literature Review ◽  
Indigenous Peoples ◽  
Systematic Literature Review ◽  
Development Strategies ◽  
Systematic Analysis ◽  
Practical Applications ◽  
Academic Literature ◽  
Entrepreneurship Ecosystems

AbstractGovernmental development strategies focus on entrepreneurship as a major resource for the economic development of indigenous peoples. While initiatives and programs are locally based, there is a debate in the academic literature about how contextual factors affect the identification of indigenous entrepreneurship. The purpose of this paper is to analyze and integrate indigenous entrepreneurship literature to identify the main indigenous entrepreneurship models. Thus, a systematic literature review was conducted. In total, 25 relevant articles were identified in selected electronic databases and manual searches of Australian Business Deans Council ranked journals from January 1, 1995 to the end of 2016. Using a systematic analysis of sociocultural contexts and locations, the paper proposed that a typology of contextualized indigenous entrepreneurship models was possible, that were classified as urban, remote and rural. The parameters of these models, and their potential theoretical and practical applications to the study and practice of indigenous entrepreneurship ecosystems were also outlined.

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