Ethnographic study of the Northern indigenous peoples in the yakut Arctic, 1960s – 1970s

Ethnic groups are known as minorities in any society. However, the richness of their culture can never be undermined, rather, it serves as defining stuff of history that is worthy of being upheld and preserved. This ethnographic study was specifically designed to investigate how the Panay Bukidnon-Halawodnons in barangay Agcalaga, Calinog, Iloilo, Philippines upheld their cultural society amidst the influence of the mainstream institutions in their community during the 1st quarter of 2019. The informants were chosen through purposive sampling on the basis of the inclusion criteria set before them. Permission from the National Commission on Indigenous Peoples (NCIP) and the cultural community was secured prior to the conduct of fieldwork in the said area. The researchers performed data triangulation and ground truths for the validity of data and observed data saturation for the reliability of the gathered data. NVivo 12 Plus was used for conceptual analysis while the researchers themselves did the analytic analysis. Barangay Agcalaga is generally on its midway progress. Being a cultural community, the Panay Bukidnon-Halawodnons in this place maintain their cultures such as Council of Elders, "binanog" dance, rituals in farming, house construction, circumcision, dagaan, luy-a luy-a, and batak-dungan; bayanihan; babaylan; and love of nature while their lost cultures include binukot; serenade (harana); traditional IP house; burial rites (embalming); dowry system; primitive costumes (bahag and patadyong). The Philippine government is called to ratify the Indigenous and Tribal Peoples Convention No. 169 or Convention 169 to fortify the cultures of the Indigenous Peoples not only in Calinog, Iloilo but also in the entire country.

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From paper to practice? Assembling a rights-based conservation approach

Journal of Political Ecology ◽

10.2458/v27i1.23621 ◽

2020 ◽

Vol 27 (1) ◽

pp. 1128-1147

Author(s):

Catherine Corson ◽

Julia Worcester ◽

Sabine Rogers ◽

Isabel Flores-Ganley

Keyword(s):

Human Rights ◽

Indigenous Peoples ◽

Strategic Alliances ◽

Local Community ◽

Ethnographic Study ◽

Human Right ◽

Discursive Space ◽

Conservation Governance ◽

Conservation Politics ◽

Principles And Standards

Drawing on a collaborative ethnographic study of the 2016 International Union for the Conservation of Nature World Conservation Congress (WCC), we analyze how Indigenous peoples and local community (IPLC) rights advocates have used a rights-based approach (RBA) to advance long-standing struggles to secure local communities' land and resource rights and advance governing authority in biodiversity conservation. The RBA has allowed IPLC advocates to draw legitimacy from the United Nations system—from its declarations to its special rapporteurs—and to build transnational strategic alliances in ways they could not with participatory discourses. Using it, they have brought attention to biodiversity as a basic human right and to the struggle to use, access, and own it as a human rights struggle. In this article, we show how the 2016 WCC provided a platform for building and reinforcing these alliances, advancing diverse procedural and substantive rights, redefining key principles and standards for a rights-based conservation approach, and leveraging international support for enforcement mechanisms on-the-ground. We argue that, as advocates staked out physical and discursive space at the venue, they secured the authority to shape conservation politics, shifting the terrain of struggle between strict conservationists and community activists and creating new conditions of possibility for advancing the human rights agenda in international conservation politics. Nonetheless, while RBAs have been politically successful at reconfiguring global discourse, numerous obstacles remain in translating that progress to secure human rights to resources "on the ground", and it is vital that the international conservation community finance the implementation of RBA in specific locales, demand that nation states create monitoring and grievance systems, and decolonize the ways in which they interact with IPLCs. Finally, we reflect on the value of the Collaborative Event Ethnography methodology, with its emphasis on capturing the mundane, meaningful and processual aspects of policymaking, in illuminating the on-going labor entailed in bringing together and aligning the disparate elements in dynamic assemblages.Keywords: Human rights, global conservation governance, collaborative event ethnography, Indigenous peoples

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Innovation and Healing in Contemporary Yup’ik Mask Making

Anthropologica ◽

10.3138/anth-2018-0099 ◽

2020 ◽

Vol 62 (2) ◽

pp. 365-379 ◽

Cited By ~ 1

Author(s):

Anna Mossolova

Keyword(s):

Cultural Identity ◽

Indigenous Peoples ◽

Ethnographic Study ◽

Traditional Media ◽

Individual Interviews ◽

Mask Making ◽

Art Forms ◽

Different Ages

This ethnographic study, conducted with seven contemporary Yup’ik carvers examines one of the oldest, but long suppressed, art forms in southwest Alaska – mask making. In-depth individual interviews captured the voices of artists of different ages, backgrounds and experiences, who, as they branch out and push the boundaries of traditional media, keep re-exploring and forging their cultural identity by bringing the forgotten symbols, values and worldviews associated with masks back to life. This article demonstrates how innovation unfolds the healing potential of masks and can help individuals and communities recuperate from a colonial past, and assert positive self-identification as Alaska Indigenous peoples today.

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The problem with “transparency”

Focaal ◽

10.3167/fcl.2015.730106 ◽

2015 ◽

Vol 2015 (73) ◽

pp. 70-83 ◽

Cited By ~ 3

Author(s):

Sally Babidge

Keyword(s):

Indigenous Peoples ◽

Ethnographic Study ◽

Water Extraction ◽

Mining Companies ◽

Indigenous Groups ◽

Global Discourse ◽

Corporate Social ◽

The Impact ◽

Subterranean Waters ◽

Subterranean Water

Subterranean waters in the mineral-rich and water-poor Atacama desert, northern Chile, are subject to contest between resource-extracting companies and mostly indigenous residents. In complying with global Corporate Social Responsibility standards and local agreements, and in an effort to reduce opposition from indigenous groups, some mining companies have begun to undertake “transparency” reporting regarding the impact of their subterranean water extraction activities. These engagements present a moral interface between two streams of global discourse: the CSR principle of “transparency” on impacts of water extraction and the rights of indigenous peoples to “native waters.” An ethnographic study of a set of such engagements shows indigenous community rejection of the truths that transparency purports to reveal. However, the apparent intractability of moral contest in such globally comparative and locally specific contexts in terms of distrust of the mining companies is tempered by a proposition for the ethics of engagement.

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Astronomy across cultures: reporting experiences on the GalileoMobile education activities in the Paiter Suruí indigenous community

EPJ Web of Conferences ◽

10.1051/epjconf/201920002009 ◽

2019 ◽

Vol 200 ◽

pp. 02009 ◽

Cited By ~ 1

Author(s):

Patrícia Figueiró Spinelli ◽

Ana Paula Germano ◽

Cristina Fernades ◽

Sandra Benitez-Herrera ◽

...

Keyword(s):

Cultural Identity ◽

Indigenous Peoples ◽

Formal Education ◽

Indigenous Communities ◽

Brazilian Amazon ◽

Educational Material ◽

Ethnographic Study ◽

Science Outreach ◽

Starting Point ◽

Modern Astronomy

This work is the report of an astronomy non-formal education expedition carried out by the GalileoMobile initiative in the Paiter Suruí indigenous communities, in the Brazilian Amazon, that took place in November 2016. This ethnic group remained “officially uncontacted” by non-natives until the late 1960's, when the population dropped significantly and they faced deep changes in their way of living and traditions. Nowadays, the Paiter Suruí are seeking ways to maintain their cultural identity and land. Thus, differently from previous GalileoMobile itinerant projects, which had the goal of bringing modern astronomy closer to youngsters of regions with scarce access to science outreach actions, this particular expedition had the goal of establishing an exchange of knowledge related to astronomy, promoting a dialogue with the members of this group to understand and record their relationship with the sky. The ground team, comprised of three astronomers, one filmmaker and one anthropologist, undertook the study of various academic works on ethno and cultural astronomy, as well as specific texts on science education in traditional communities and ethnography of Brazilian indigenous peoples. During the expedition, interviews with the Paiter Suruí elders were held, having as a starting point astronomy outreach activities such as the sky observation with telescopes. We were able to collect three myths related to the Sun, Moon and rainbow. The result of activities, interviews and transcripts were recorded in a series of videos that will be returned to the community, so that they can be used in schools and community centres as educational material for the preservation of the Paiter Suruí culture, as well as a resource for a detailed ethnographic study of their astronomy.

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Through a Critical Lens: Expertise in Epidemiology for and by Indigenous Peoples

Science Technology & Human Values ◽

10.1177/0162243919887448 ◽

2019 ◽

Vol 45 (6) ◽

pp. 1142-1167

Author(s):

Erica Prussing

Keyword(s):

Public Health ◽

Public Policy ◽

Indigenous Peoples ◽

Science And Technology Studies ◽

Indigenous Health ◽

Indigenous Communities ◽

Public Health Research ◽

Ethnographic Study ◽

Social Worlds ◽

Aotearoa New Zealand

Epidemiology for and by Indigenous peoples uses quantitative and statistical methods to better document Indigenous health concerns, and is oriented around providing data for use in advocacy to promote Indigenous health equity. This advocacy-oriented, technoscientific work bridges the often distinct social worlds of Indigenous communities, professional public health research, and public policy-making. Using examples from a multisited ethnographic study in three settings (Aotearoa New Zealand, Hawai’i, and the continental United States), this paper examines the forms of expertise that researcher/practitioners enact as they conduct research that simultaneously harnesses epidemiology’s persuasive power in social worlds like public health and public policy, while also critically challenging legacies of colonialist erasures and misrepresentations of Indigenous health in population statistics. By demonstrating how these continual translations across multiple social worlds enact expertise, this analysis offers a new integration of discussions about both coloniality and expertise within science and technology studies (STS). By focusing on the experiences of technoscientific professionals themselves, this study’s findings also pose new questions for broader STS conversations about how activism is shaping the production of knowledge about health in the twenty-first century.

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Qualitative Research in Indigenous Education in Mexico

Oxford Research Encyclopedia of Education ◽

10.1093/acrefore/9780190264093.013.500 ◽

2019 ◽

Author(s):

Gabriela Czarny ◽

Ruth Paradise

Keyword(s):

Qualitative Research ◽

20Th Century ◽

Indigenous Peoples ◽

Indigenous Education ◽

Indigenous Communities ◽

Ethnographic Study ◽

Central Position ◽

National Tradition ◽

Continuous State ◽

Indigenous Organizations

In Mexico, qualitative research in the field of indigenous education finds its roots in a strong national tradition of social anthropological research. This background provides a fundamental context for understanding current emphases in qualitative educational research being carried out in indigenous communities, and for recognizing the underlying nature of indigenist policies and schooling projects (known as “indigenism”) imposed by the state during the 20th century. Indigenous organizations and communities have both challenged and appropriated this research tradition and indigenist educational projects, bringing into play a discussion of the continuous state of inequality and injustice in postcolonial states. Among the central aspects that have contributed to the shift in native research processes are the professionalization of the field of study at the level of higher education and within different programs and institutions, although the majority of these programs are still oriented toward indigenous peoples by nonindigenous professionals. Within the qualitative research agenda proposed by native researchers at the end of the 20th century, indigenous peoples began to assume a central position in the suggested themes, needs, and methods of inquiry. In Mexico, this development was closely related to the ethnographic study of education through perspectives of research action, collaborative research, narratives, and testimonials, providing fertile ground for envisioning other ways to name, produce knowledge, describe problems, and propose solutions with respect to the lives of these communities and peoples.

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Indigenous Australians, Specialist Courts, and The Intergenerational Impacts of Child Removal in The Criminal Justice System

The International Journal of Children s Rights ◽

10.1163/15718182-02802005 ◽

2020 ◽

Vol 28 (2) ◽

pp. 378-400

Author(s):

Amelia Radke ◽

Heather Douglas

Keyword(s):

Human Rights ◽

Indigenous Peoples ◽

Torres Strait Islander ◽

Local Community ◽

Ethnographic Study ◽

Indigenous Australians ◽

Community Justice ◽

Torres Strait ◽

Kinship Ties ◽

The Impact

Murri Courts are a specialist criminal law practice that includes Elders and respected persons of the local Community Justice Group in the sentencing of Aboriginal and Torres Strait Islander defendants. Drawing on an ethnographic study of two southeast Queensland Murri Courts, this article explores the impact of State ordered out-of-home care on Aboriginal and Torres Strait Islander defendants and their children. We show how Community Justice Groups and specialist courts help to address the intergenerational impacts of child protection interventions. The rights of Australian Indigenous peoples to enjoy, maintain, control, protect and develop their kinship ties is recognised under the Human Rights Act 2019 (Qld) and international human rights treaties. We suggest that policymakers and legislators should better recognise and support Community Justice Groups and specialist courts as they provide an important avenue for implementing the rights of Australian Indigenous peoples to recover and maintain their kinship ties.

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