scholarly journals Walking Many Paths, Our Research Journey to (Re)present Multiple Knowings

2021 ◽  
Vol 7 (1) ◽  
pp. 159-182
Author(s):  
Melitta Hogarth ◽  
Kori Czuy
Keyword(s):  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Indigenous Research ◽  
Indigenous Knowledges ◽  
Multiple Voices ◽  
Indigenous Ways Of Knowing ◽  
Methodological Approaches ◽  
Indigenous Voices

Indigenous peoples globally are seeking new ways in which to communicate and share our worldviews.  Sometimes defined as resistance research, emancipatory research, decolonising research - our research (re)presents the multiple journeys in which we live and come to know. Emerging Indigenous research methodological approaches are centring Indigenous ways of knowing, being and doing, to privilege Indigenous voices that have been suppressed through colonization.  The intricate weaving of Western methodologies with Indigenous knowledges evokes agency in two emerging Indigenous researchers (from Australia and Canada) and weaves a path of reconciliation between their diverse disciplines as well as the seemingly dichotomous knowledge systems they are challenged to work within. Using metalogue, a way of authentically bringing together multiple voices through dialogue, we discuss the creative and radical Indigenous methodological approaches developed and enacted within our PhDs.  The paper will provide insights to the epistemological, ontological and axiological principles that inform emerging Indigenous approaches to research.  

scholarly journals "The Legacy Will Be the Change": Reconciling How We Live with and Relate to Water

2020 ◽  
Vol 11 (3) ◽  
pp. 1-23
Author(s):  
Lindsay Day ◽  
Ashlee Cunsolo ◽  
Heather Castleden ◽  
Alex Sawatzky ◽  
Debbie Martin ◽  
...  
Keyword(s):  
Lived Experience ◽  
First Nations ◽  
Indigenous Peoples ◽  
Water Policy ◽  
Water Governance ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Indigenous Ways Of Knowing ◽  
Be The Change ◽  
Canada Data

Current challenges relating to water governance in Canada are motivating calls for approaches that implement Indigenous and Western knowledge systems together, as well as calls to form equitable partnerships with Indigenous Peoples grounded in respectful Nation-to-Nation relationships. By foregrounding the perspectives of First Nations, Inuit, and Métis peoples, this study explores the nature and dimensions of Indigenous ways of knowing around water and examines what the inclusion of Indigenous voices, lived experience, and knowledge mean for water policy and research. Data were collected during a National Water Gathering that brought together 32 Indigenous and non-Indigenous water experts, researchers, and knowledge holders from across Canada. Data were analyzed thematically through a collaborative podcasting methodology, which also contributed to an audio-documentary podcast (www.WaterDialogues.ca).

Juvenile Fiction

2018 ◽  
Author(s):  
Mavis Reimer ◽  
Clare Bradford ◽  
Heather Snell
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
British Literature ◽  
Ways Of Knowing ◽  
Indigenous Ways Of Knowing ◽  
Juvenile Fiction

This chapter focuses on the juvenile fiction of the British settler colonies to 1950, and considers how writers both take up forms familiar to them from British literature and revise these forms in the attempt to account for the specific geography, politics, and cultures of their places. It is during this time that the heroics associated with building the empire had taken hold of British cultural and literary imaginations. Repeatedly, the juvenile fiction of settler colonies returns to the question of the relations between settlers and Indigenous inhabitants—sometimes respecting the power of Indigenous knowledge and traditions; often expressing the conviction of natural British superiority to Indigenous ways of knowing and living; always revealing, whether overtly or covertly, the haunting of the stories of settler cultures by the displacement of Indigenous peoples on whose land those cultures are founded.

A personal perspective on pedagogical structures and strategies that uphold Indigenous ways of knowing

2021 ◽  
Vol 20 (2) ◽  
pp. 129-140
Author(s):  
Justine Nabaggala
Keyword(s):  
Visual Art ◽  
Formal Education ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Personal Perspective ◽  
Effect Change ◽  
Art Educator ◽  
Indigenous Knowledge Systems ◽  
Indigenous Ways Of Knowing ◽  
Learning Development

This article gives a brief background of where I come from and how my experiences in Africa and North America have framed the ‘philosophy of teaching’ that defines me as a visual art educator. I reflect on the postcolonial concept of ‘decolonization’ as a means to identifying possible pedagogical alternatives of practice. Acknowledging that my knowledge embraces both ‘western’ and ‘Indigenous’ ways of knowing, poses a question for me as an art educator about ways to design and implement pedagogies that embrace contextualized experiences in order to achieve meaningful learning within formal education. I conclude by stating that nothing will effect change within Uganda’s education sector, particularly in reference to visual art education and practice, without educators having a firmer grasp of their scholarly standpoint on knowledge and learning. Development of concrete ways of bringing together diverse ontological, epistemological and axiological positions of western and Indigenous knowledge systems as well as art pedagogies to facilitate learning, will require educators to develop structures and strategies that progress from the bottom up in order to benefit from the values, beliefs and ways of knowing within diverse local communities.

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.

Indigenous Knowledges and Worldview

2011 ◽  
pp. 470-477
Author(s):  
Judy Iseke-Barnes ◽  
Deborah Danard
Keyword(s):  
Indigenous Peoples ◽  
The Internet ◽  
Global Identity ◽  
Indigenous Knowledges ◽  
Indigenous History ◽  
Social Narratives ◽  
Dominant Discourses ◽  
Western Hegemony ◽  
Indigenous Voices ◽  
Current Practices

This chapter explores how representations of indigenous peoples on the Internet and other media are contextualized according to an outsider worldview, and that much of the information about indigenous peoples accessed through virtual media lack the original context in which to position the information. This means that the information is completely distanced from the indigenous peoples whom the information is purported to represent. This is problematic when representations of indigenous peoples are defined by dominant discourses which promote bias and reinforce stereotypes. With the increase of technology and the race to globalization, symbols are being reconstructed and redefined to connect and create a global identity for indigenous peoples. The consequences of this further the current practices of erasing and reconstructing indigenous history, language, culture and tradition through control and commodification of representations and symbols. This removal from history and community ensures continued silencing of indigenous voices. Although these misrepresentations continue to frame the discourse for indigenous peoples in Canada, it is time for indigenous peoples to reclaim and resist these representations and for outsiders to stop creating social narratives for indigenous peoples which support western hegemony.

Decolonizing Research Practice

2014 ◽  
pp. 178-192 ◽  
Author(s):  
Michael Evans ◽  
Adrian Miller ◽  
Peter J. Hutchinson ◽  
Carlene Dingwall
Keyword(s):  
Traditional Knowledge ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Knowledge Systems ◽  
Indigenous Research ◽  
Research Practice ◽  
Research Results ◽  
Dissemination Of Research ◽  
General Improvement ◽  
Indigenous Methods

Indigenous approaches to research are fundamentally rooted in the traditions and knowledge systems of Indigenous peoples themselves, although Indigenous methodologies and methods have become both systems for generating knowledge and ways of responding to the processes of colonization. Very specific Indigenous methods emerge from language, culture, and worldview. This chapter describes two such Indigenous research approaches drawn from the work of two Indigenous scholars with their communities in Australia and Canada. Although creative and new, these approaches draw deeply from their communities and thus express and enact traditional knowledge systems in contemporary terms. This approach may result in more pertinent research, better take-up and dissemination of research results, and a general improvement in the situations of Indigenous communities and peoples.

scholarly journals “Awakening the sleeping giant”: re-Indigenization principles for transforming biodiversity conservation in Canada and beyond

FACETS ◽  
2021 ◽  
Vol 6 ◽  
pp. 839-869
Author(s):  
◽  
Albert Marshall ◽  
Karen F. Beazley ◽  
Jessica Hum ◽  
shalan joudry ◽  
...  
Keyword(s):  
Biodiversity Conservation ◽  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Total Reflection ◽  
Indigenous Languages ◽  
Planetary Boundaries ◽  
Natural Laws ◽  
Indigenous Worldviews ◽  
Story Listening ◽  
Indigenous Ways Of Knowing

Precipitous declines in biodiversity threaten planetary boundaries, requiring transformative changes to conservation. Colonial systems have decimated species and ecosystems and dispossessed Indigenous Peoples of their rights, territories, and livelihoods. Despite these challenges, Indigenous-governed lands retain a large proportion of biodiversity-rich landscapes. Indigenous Peoples have stewarded the land in ways that support people and nature in respectful relationship. Biodiversity conservation and resurgence of Indigenous autonomies are mutually compatible aims. To work towards these aims requires significant transformation in conservation and re-Indigenization. Key to both are systems that value people and nature in all their diversity and relationships. This paper introduces Indigenous principles for re-Indigenizing conservation: ( i) embracing Indigenous worldviews of ecologies and M’sɨt No’kmaq, ( ii) learning from Indigenous languages of the land, ( iii) Natural laws and Netukulimk, ( iv) correct relationships, ( v) total reflection and truth, ( vi) Etuaptmumk—“two-eyed seeing,” and “strong like two people”, and ( vii) “story-telling/story-listening”. Although the principles derive primarily from a Mi’kmaw worldview, many are common to diverse Indigenous ways of knowing. Achieving the massive effort required for biodiversity conservation in Canada will entail transformations in worldviews and ways of thinking and bold, proactive actions, not solely as means but as ongoing imperatives.

scholarly journals AN ARTS-BASED CURRICULUM ENCOUNTER: WHAT DOES IT MEAN TO LIVE ON THIS LAND?

2019 ◽  
Vol 53 (2) ◽  
Author(s):  
Diane Conrad ◽  
Patricia Jagger ◽  
Victoria Bleeks ◽  
Sarah Auger
Keyword(s):  
Research Methods ◽  
Indigenous Peoples ◽  
Natural Environment ◽  
Ways Of Knowing ◽  
Environmental Crisis ◽  
Graduate Course ◽  
Arts Based Research ◽  
Class Project ◽  
Family Histories ◽  
Indigenous Ways Of Knowing

Our arts-based curriculum encounter occurred in a graduate course on arts-based research methods. For a class project we engaged in an inquiry on the question: “What does it mean to live on this land?” which we explored through various arts-based activities. The question challenged us to think deeply about our relationship with and responsibilities to the land we occupy. The inquiry raised for us and, in various ways, implicated us in issues around geographical settings, historical contexts, colonization and nationhood, relations as/with Indigenous peoples, Indigenous ways of knowing, relations with the natural environment, exploitation of the land, the environmental crisis, and our own family histories and personal journeys. In this paper, we share the reflective writings of four inquiry participants interspersed with some images from our work together.

scholarly journals Watching the Skies: An Overview of Indigenous Astronomy Curricula for Canadian K-12 Teachers

2021 ◽  
Author(s):  
Michael O'Shea ◽  
Pratishtha Kohli ◽  
Hilding Neilson
Keyword(s):  
Science Teachers ◽  
Knowledge Systems ◽  
Indigenous Research ◽  
Indigenous Knowledges ◽  
Media Type ◽  
Indigenous Perspectives ◽  
K 12 ◽  
Authentic Inclusion ◽  
Curricular Resources ◽  
Do So

Abstract There is a growing body of Indigenous astronomy curricula and resources from Turtle Island for Canadian K-12 science teachers. Canadian teachers, particularly non-Indigenous teachers, may be interested in teaching Indigenous astronomy and Indigenous perspectives, but may not be sure where to start or how to do so authentically. Using a framework that centers Indigenous Knowledges, we carried out a systematic survey of online curricular resources that identified 82 online Indigenous Astronomy Knowledges (IAK) and categorized them according to Indigenous tradition, media type, and language. We put this survey in context by emphasizing Indigenous astronomy and research as living and equivalent knowledge systems that can be taught on their own or alongside traditional Western astronomy. Centering this discussion around Indigenous research values, such as relationships, respect, and reciprocity, we emphasize the importance of embracing Indigenous curricula intentionally and thoughtfully to go beyond superficial “Indigenizing/Decolonizing” of the classroom. Authentic inclusion of Indigenous Knowledges could take a number of forms, including presenting Indigenous astronomical concepts and terms as valid and equal to Western knowledge, and helping students understand the interconnectedness of knowledge and the importance of relationships in science.

scholarly journals The Significance of a Relations-based Approach to Indigenous Research Ethics and Indigenous Data Sovereignty

2020 ◽  
Author(s):  
◽  
Keely Ten Fingers
Keyword(s):  
Research Ethics ◽  
Critical Discourse Analysis ◽  
Indigenous People ◽  
Current Knowledge ◽  
Ways Of Knowing ◽  
Self Determination ◽  
Indigenous Research ◽  
Knowledge Gap ◽  
Indigenous Ways Of Knowing ◽  
Ways Of Being

BACKGROUND: Indigenous people have been increasingly asserting self-determination in research to “research ourselves back to life”. There is a current knowledge gap regarding how gender is considered in Indigenous research ethics and its implications for Indigenous self-determination in research. METHODS: Utilizing critical discourse analysis and a decolonizing theoretical framework a systematic review was conducted to contribute to filling this knowledge gap. RESULTS: The dominant concept and language of gender as binary are being used in Indigenous research conducted in observance of Indigenous research and it is given significance through its continued use, particularly in relation to participant sampling and bias. The mainstream concept is also given significance because research involving Indigenous people is in response to inequities resulting from colonization. However, there is resistance to this concept and its significance by revitalizing and renewing Indigenous Ways of Knowing (research paradigms including epistemology, methodology, methods, and theories) such as language and most significantly, elevating relations (human-to-human and human-to-nature) as part of Indigenous Ways of Being (ontology). The implications of this recovery and renewal is alignment and strengthening of Indigenous Data Sovereignty. This is ethical Indigenous research. CONCLUSION: “Researching ourselves back to life” involves going back to the very beginning, to our very being as Indigenous peoples and relating this to how we understand, conduct, and utilize ethical research to express and reflect our reality for wellness, governance, and nation-(re)building.

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