scholarly journals EL CAMINO DE LA EDUCACION DE LOS PUEBLOS INDIGENAS EN EL DEPARTAMENTO DEL CAUCA, COLOMBIA: de la etnoeducación a la educación propia

2020 ◽  
Vol 7 (13) ◽  
Author(s):  
Javier Alfredo Fayad
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Education ◽  
El Paso ◽  
Indigenous Communities ◽  
History Of ◽  
Education Model ◽  
Education Projects ◽  
Cultural Forms ◽  
The Way

En este artículo se propone valorar las formas, prácticas y propuestas que las comunidades indígenas han elaborado en función de sus proyectos de educación propia, como resultado de presiones y luchas ante el modelo de educación oficial. La historia de implementación de la educación en las comunidades indígenas ha sido la negación de sus idiomas y formas culturales a partir del modelo de educación evangelizadora, republicana y estandarizada. Los cambios en ese camino muestran el paso de la etnoeducación a la educación propia indígena, que se reconoce en Colombia gracias a la Constitución de 1991 y a las luchas de las comunidades por transformar el modelo institucionalizado de educación, al proponer una educación que reconozca los principios culturales, los idiomas, las lógicas otrasde los pueblos indígenas. Los aportes de los pueblos Nasa y Misak en el departamento del Cauca demuestran la riqueza de cómo se viene investigando, indagando y tratando de fortalecer una propuesta educativa desde las comunidades. THE PATH OF EDUCATION OF INDIGENOUS PEOPLES IN THE DEPARTMENT OF CAUCA, COLOMBIA:from ethnoeducation to own education ABSTRACTThe purpose of this article is to discuss the practices and proposals of education projects that indigenous communities have elaborated, against the official education model. The history of implementation of education in indigenous communities has been the negation of their languages and cultural forms based on the evangelizing, republican and standardized education model. The changes in this path show the passage from ethnoeducation to indigenous education itself, recognized in the 1991 Constitution. The contributions of the Nasa and Misak peoples in the department of Cauca demonstrate the way that they are trying to strengthen an educational proposal from the communities.Key-words: Ethnoeducation. Own education. Accompaniment. Recognition of differences. Knowledge relationships.  

scholarly journals Pueblos originários y educación: De la colonialidad a las experiências decoloniales en Brasil y Chile

2020 ◽  
Vol 28 ◽  
pp. 163
Author(s):  
Juan Guillermo Mansilla ◽  
José Rubens Lima Jardilino
Keyword(s):  
Latin America ◽  
Indigenous Peoples ◽  
Latin American ◽  
Indigenous Education ◽  
Theoretical Perspective ◽  
Return Of Results ◽  
Documentary Analysis ◽  
Abstract Knowledge ◽  
History Of ◽  
Written Sources

This article on the education of indigenous peoples in Latin America is a synthesis of an approximation of studies on the history of Education of indigenous peoples (schooling), taking Brazil and Chile as a case study. It represents an effort of reflection of two researchers of the History of Latin American Education Society (SHELA), who have been studying Indigenous Education or Indigenous School Education in Chile and Brazil, from the theoretical perspective of “coloniality and decoloniality” of indigenous peoples in Latin America. The research is based on a comprehensive-interpretative paradigm, whose method is linked to the type of qualitative historiographic descriptive research considering primary and secondary written sources, complemented with visual data (photographs). The documentary analysis was made from material based on primary written sources, secondary and unobtrusive personal documents. The study included three distinct phases in the process of producing results: 1) a critical review of the data of our previous research, in addition to the bibliographic review of research results regarding the presence of the school in other indigenous cultures of the Americas; 2) capturing and processing of new data; and 3) validation and return of results with the research participants. Content analysis was carried out in order to reveal nuclei of central abstract knowledge, endowed with meaning and significance from the perspective of the producers of the discourse, as well as knowledge expressed concretely in the texts, including their latent contents.

scholarly journals ‘Another Tool in the Kete’: Māori Engaging with the International Human Rights Framework

2021 ◽  
Author(s):  
◽  
Hannah Mackintosh
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Indigenous Peoples ◽  
Local Level ◽  
Indigenous Rights ◽  
Indigenous Communities ◽  
Development Project ◽  
Methodological Foundation ◽  
Rights Discourse ◽  
The Way

<p>In this study, I consider how the universal concept of human rights is being engaged with and interpreted by Māori communities in Aotearoa/New Zealand. The rights of indigenous peoples have recently been formally defined within United Nations forums and cemented in the United Nations Declaration on the Rights of Indigenous Peoples. This research argues that the indigenous rights movement indicates a shift in many of the debates that have dominated the global rights rhetoric to a more evolutionary concept of human rights. It suggests that engaging with these debates has the potential to open up new dialogue within the human rights discourse for alternative ways of considering human rights at the global level. This will impact the way that rights-based approaches to development are implemented, engaged with and utilised at the local level. However, currently little is known about the ways in which indigenous communities are using human rights at the local level. This work focuses on a successful rights-based community development programme as a case study. Through this exploration, I consider the levels of empowerment and the positive impacts that resulted from increased knowledge of human rights in the region. I further present some of the principles inherent in the successful application of a rights-based development project. From a methodological perspective, it provides an exploration into the way that research involving indigenous communities is conducted. As a Pākehā researcher working with Māori communities I had to take extra care to ensure that this research had an ethically sound methodological foundation. Taking a critical perspective, I consider some of the political and social implications of being a non-indigenous researcher working with indigenous communities. This work illustrates that highly ethical, critical methodological approaches are essential to any development work. Overall, the research proposes that Māori concepts of human rights are placed within a distinct cultural framework. Human rights are understood and given meaning through Kaupapa Māori, tikanga and whakapapa. They are also framed within the experiences of a colonial history. This research provides an example of how this universal framework is localised to fit particular historical, local and cultural contexts increasing its potential to be a tool for positive social change. It provides a conceptual, methodological and practical inquiry into rights-based approaches as a way of delivering development.</p>

scholarly journals Protecting Intellectual Property Rights and Traditional Ecological Knowledge: A Critical Look at Peru's Law 27811

2020 ◽  
Vol 79 (1) ◽  
pp. 69-79
Author(s):  
Michelle Hak Hepburn
Keyword(s):  
Intellectual Property ◽  
Property Rights ◽  
Intellectual Property Rights ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Indigenous Communities ◽  
Ecological Knowledge ◽  
History Of ◽  
Protecting Intellectual Property ◽  
San Martín

The Peruvian government's Law N. 27811, an intellectual property law passed in 2002 and designed to register and protect traditional knowledge, provides productive opportunities for critical analysis. Framed within the trajectory of international intellectual property rights and discussions that complicate the integration of Traditional Ecological Knowledge (TEK) into Cartesian scientific frameworks, this paper critically examines how the Peruvian law has been implemented and its impacts in Indigenous communities, particularly in the Andean Amazon region. The analysis is based on the author's work assisting Indigenous communities in San Martin register their knowledge through this law. While the law represents an advanced legal attempt to address power inequalities, it remains problematic. It does not address the impoverishment of Indigenous Peoples and continues to subordinate Indigenous TEK to Cartesian science. Although it is a symbolic recognition of the value of Peruvian Indigenous Peoples, other mechanisms are still required to redress the long history of colonization and racism.

Defiant Indigeneity

2018 ◽  
Author(s):  
Stephanie Nohelani Teves
Keyword(s):  
Twentieth Century ◽  
Popular Culture ◽  
Indigenous Peoples ◽  
Native Hawaiian ◽  
Settler Colonialism ◽  
Indigenous Communities ◽  
Kanaka Maoli ◽  
The Face ◽  
Hawaiian Literature ◽  
The Way

"Aloha" is at once the most significant and the most misunderstood word in the Indigenous Hawaiian lexicon. For Kānaka Maoli people, the concept of "aloha" is a representation and articulation of their identity, despite its misappropriation and commandeering by non-Native audiences in the form of things like the "hula girl" of popular culture. Considering the way aloha is embodied, performed, and interpreted in Native Hawaiian literature, music, plays, dance, drag performance, and even ghost tours from the twentieth century to the present, Stephanie Nohelani Teves shows that misunderstanding of the concept by non-Native audiences has not prevented the Kānaka Maoli from using it to create and empower community and articulate its distinct Indigenous meaning. While Native Hawaiian artists, activists, scholars, and other performers have labored to educate diverse publics about the complexity of Indigenous Hawaiian identity, ongoing acts of violence against Indigenous communities have undermined these efforts. In this multidisciplinary work, Teves argues that Indigenous peoples must continue to embrace the performance of their identities in the face of this violence in order to challenge settler-colonialism and its efforts to contain and commodify Hawaiian Indigeneity.

The Indigenous Caribbean

Freedom Roots ◽  
2019 ◽  
pp. 9-52
Author(s):  
Laurent Dubois ◽  
Richard Lee Turits
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Communities ◽  
History Of ◽  
Eastern Caribbean

This chapter confronts the challenge of telling a long-term history of the indigenous Caribbean. It emphasizes that this history is ongoing, with indigenous peoples still very much shaping the present and future of the region. We explore the deep history of indigenous presence in the region, Columbus’ journey, the history of indigenous peoples in the Eastern Caribbean who became known as “Caribs.” We also tell story of the Garifuna, a community that emerged in St. Vincent from the encounter between Africans who had escaped enslavement and indigenous communities on the island.

scholarly journals AN OVERVIEW OF THE LAND DEVELOPMENT ISSUES RELATED TO INDIGENOUS PEOPLES IN MALAYSIA

2021 ◽  
Vol 6 (26) ◽  
pp. 111-120
Author(s):  
Kelvin Celesistinus ◽  
Siti Radiaton Adawiyah Zakaria
Keyword(s):  
Quality Of Life ◽  
Indigenous Peoples ◽  
Land Development ◽  
Indigenous Communities ◽  
Indigenous Community ◽  
Way Of Life ◽  
The Government ◽  
The Impact ◽  
The Way

Given that the way of life of indigenous peoples is usually associated with low living standards, the government has an important role to play in ensuring that the gap between indigenous and non-indigenous communities is narrowed. Unfortunately, as the program to improve the quality of life of indigenous communities has been widely implemented across the country, tension has begun to escalate among the indigenous community on the real motive of the program. Government policy objectives to assimilate indigenous communities into mainstream society leave little scope for indigenous groups to pursue their own life projects. Several studies have reported that the development of the government within traditional indigenous lands has caused conflict between the developer and the indigenous community. This situation has caused the indigenous people to bear the consequences of losing their traditional land, which is very important to reflect their identity. The aim of this paper is therefore to examine the current issues related to the land development initiative on the way of life of indigenous peoples in Malaysia. Documents search from published and unpublished material is used for this paper and a guide with a set of settings five years prior. The findings of this paper show that the development of the government in indigenous traditional lands has disrupted the traditional way of life, leading to multiple adverse effects on the community and the environment. In other words, the core of the indigenous people's struggle to this date is therefore concentrated in their involvement in making decisions in any development proposed to enhance their quality of life. Apart from that, the perspective of land development between the government and the indigenous peoples is quite different from one another. In conclusion, it is important to elicit knowledge and opinion from both indigenous peoples and government agencies to ensure the impact of land development activities can be minimized and implemented appropriately.

Grounding Indigenous Teacher Education Through Red Praxis

2021 ◽  
Author(s):  
Jeremy Garcia ◽  
Valerie Shirley ◽  
Sandy Grande
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Education ◽  
Settler Colonialism ◽  
Indigenous Communities ◽  
Self Determination ◽  
Key Factors ◽  
The Impact ◽  
Ways Of Being ◽  
Theory And Model ◽  
Indigenous Teachers

Red Praxis centers Indigenous sovereignty rooted in epistemological and ontological orientations to place—to land. Applying Red Praxis requires teachers to understand, in greater detail, the ways in which settler and Indigenous ontologies represent not only different but also competing ways of being in the world. Red Praxis asks teachers to reconceptualize an intellectual space that reaffirms, reclaims, and (re)stories our relations to land as a decolonial practice and pedagogy of refusal. Red Praxis calls for Indigenous teachers and community educators to ground teaching in decolonial practices and aims to regenerate a sense of hope in rebuilding Indigenous communities. The exigencies of Red Praxis can be found within Indigenous teachers’ application of critical Indigenous theories and ongoing acknowledgement and protection of our relationship to land—the origin for our claim to exist as Indigenous peoples. In doing so, Red Praxis is about creating curriculum and enacting pedagogy that makes evident and mitigates the impact of settler colonialism on Indigenous communities’ knowledge systems and ways of being. Red Praxis is an extension of Sandy Grande’s theory and model of Red pedagogy. Grande proposed the pedagogical framework of Red pedagogy to rethink the ways in which teaching can confront the challenges Indigenous communities face in the 21st century. Red pedagogy is about critically analyzing the material realities resulting from the settler colonial project and creating decolonial spaces of resistance, hope, self-determination, and transformative possibility in Indigenous education. In addition to addressing structural issues, it is important for Indigenous teachers to address what is taught in schools—the curriculum—as well as how it is taught—pedagogy—as key factors in revitalizing and transforming Indigenous education.

Community Participation as an Ethical Principle for Research

2018 ◽  
Vol 11 (2) ◽  
pp. 148-157 ◽  
Author(s):  
Michael Kral
Keyword(s):  
Social Sciences ◽  
Indigenous Peoples ◽  
Collaborative Research ◽  
Indigenous Communities ◽  
Indigenous Research ◽  
Positive Outcomes ◽  
Research Partnerships ◽  
History Of Research ◽  
The Social ◽  
History Of

There is a long history of research with Indigenous peoples by outsiders, and many Indigenous communities have felt exploited. Terms such as drive-by research have been used, as well as expressions such as “we have been researched to death.” Anthropology itself has been accused of spying, and Vine Deloria asked anthropologists to “become productive members” in an Indigenous community “instead of ideological vultures” treating people as objects. A great many Indigenous communities and organizations are now requesting outside researchers to join their communities in a collaborative research partnership, and some have produced ethical principles for research highlighting this participatory relationship. In this article, I discuss some of this history and current direction, giving examples of Indigenous research partnerships and Indigenous research from the inside. Participatory research is extended beyond Indigenous communities to the social sciences, as positive outcomes are being seen across disciplines.

Gender and Indigenous Education and Practice

2020 ◽  
Author(s):  
Edwina Pio
Keyword(s):  
United Nations ◽  
Indigenous Peoples ◽  
Indigenous Education ◽  
Indigenous Communities ◽  
Ancestral Knowledge ◽  
Educational Pedagogy ◽  
The United Nations ◽  
United Nations Declaration ◽  
Diversity In Education ◽  
International Instruments

The unfolding of the term Indigenous is clustered within rich, powerful, diverse, decolonial, and hegemonic worldviews. Inhabiting more than 90 countries, the approximately 370 million Indigenous people on Planet Earth are wisdom carriers of traditional ancestral knowledge entwined with eco-spirituality. Powerful extractive institutional structures have ensured that Indigenous peoples have harvested historical legacies of domination, disruption, and disrespect. Indigenous women tend to live in the shadows, encountering invisibility, lack of voice, and stark inequality. International instruments such as the United Nations Declaration on the Rights of Indigenous Peoples and the United Nations Permanent Forum on Indigenous Issues, as well as a range of voluntary, private, and government-funded organizations and Indigenous communities, serve as catalysts to augmenting impactful liaisons and interventions in and through evocative educational pedagogy and practice. Gender and Indigenous diversity in education and practice distills narratives of voice and praxis to provoke, nudge, and prompt collective change.

Part III Rights to Culture, Ch.13 Indigenous Education and the UNDRIP: Article 14

2018 ◽  
Author(s):  
Graham Lorie M ◽  
Van Zyl-Chavarro Amy B
Keyword(s):  
Indigenous Peoples ◽  
Teaching And Learning ◽  
Indigenous Education ◽  
Indigenous Communities ◽  
Educational Systems ◽  
Right To Education ◽  
Cultural Methods ◽  
The Right ◽  
And Control ◽  
Special Meaning

This chapter discusses the right to education in Article 14. Article 14 takes on a special meaning and purpose in terms of repairing, restoring, and strengthening indigenous communities and cultures through education. These aims are to be achieved through linkages with other basic rights, such as the rights of self-determination, non-discrimination, and cultural and linguistic integrity. For instance, Article 14 provides for the right of indigenous peoples to develop and control educational systems that are consistent with their linguistic and cultural methods of teaching and learning. It also articulates a more general right of non-discriminatory access to all levels and forms of education within the State, thereby ensuring that indigenous pupils are placed on an equal footing with non-indigenous pupils. Moreover, it ensures that any action that a State takes with respect to the education of indigenous individuals is done in partnership with indigenous communities.

Sign in / Sign up

Export Citation Format

Share Document