scholarly journals Kiwicitowek Insiniwuk: Nehinuw governance in Nehinuw terms

2021 ◽  
Author(s):  
Réal Carrière
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Theoretical Framework ◽  
Theory And Practice ◽  
Future Generations ◽  
Research And Practice ◽  
Indigenous Nations ◽  
Indigenous Governance ◽  
Indigenous Worldview ◽  
Method Analysis

Indigenous nations have diverse, complex, and ancient governance theories and practices, yet settler governments have consistently tried to eliminate these theories and practices. Despite the objectives of colonization, Indigenous people have maintained the knowledge of Indigenous governance. To understand Indigenous governance, an effort must be made to understand these theories from a specific Indigenous worldview. In other words, what is Indigenous governance in Indigenous terms? This dissertation aims to address this question by exploring governance through the knowledge of the Nehinuw by asking, what does Nehinuw knowledge teach us about Nehinuw governance? To understand Nehinuw governance from a Nehinuw worldview, the author researched using a Nehinuw theoretical framework which included specific Nehinuw research methods and a method analysis based on the Nehinuw concept of Nistotên (to understand). The findings of this dissertation consider the complexity and diversity of Nehinuw governance theory and practice that challenge mainstream perspectives of Indigenous governance and provide valuable lessons for policymakers that work in the field of Indigenous governance. The outcome of this dissertation fills more than a gap in the literature because using the Nehinuw theoretical framework has enabled me to empower the communities covered in this dissertation, and develop, in partnership with local educators, educational resources on Nehinuw governance that can and will be used by the community to educate future generations on Nehinuw governance and become the foundation of future scholarly research and practice. Keywords: Indigenous Governance, Indigenous Knowledge, Nehinuw Governance, Nehinuw Knowledge

scholarly journals Kiwicitowek Insiniwuk: Nehinuw governance in Nehinuw terms

2021 ◽  
Author(s):  
Réal Carrière
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Theoretical Framework ◽  
Theory And Practice ◽  
Future Generations ◽  
Research And Practice ◽  
Indigenous Nations ◽  
Indigenous Governance ◽  
Indigenous Worldview ◽  
Method Analysis

Indigenous nations have diverse, complex, and ancient governance theories and practices, yet settler governments have consistently tried to eliminate these theories and practices. Despite the objectives of colonization, Indigenous people have maintained the knowledge of Indigenous governance. To understand Indigenous governance, an effort must be made to understand these theories from a specific Indigenous worldview. In other words, what is Indigenous governance in Indigenous terms? This dissertation aims to address this question by exploring governance through the knowledge of the Nehinuw by asking, what does Nehinuw knowledge teach us about Nehinuw governance? To understand Nehinuw governance from a Nehinuw worldview, the author researched using a Nehinuw theoretical framework which included specific Nehinuw research methods and a method analysis based on the Nehinuw concept of Nistotên (to understand). The findings of this dissertation consider the complexity and diversity of Nehinuw governance theory and practice that challenge mainstream perspectives of Indigenous governance and provide valuable lessons for policymakers that work in the field of Indigenous governance. The outcome of this dissertation fills more than a gap in the literature because using the Nehinuw theoretical framework has enabled me to empower the communities covered in this dissertation, and develop, in partnership with local educators, educational resources on Nehinuw governance that can and will be used by the community to educate future generations on Nehinuw governance and become the foundation of future scholarly research and practice. Keywords: Indigenous Governance, Indigenous Knowledge, Nehinuw Governance, Nehinuw Knowledge

scholarly journals Epistemology and social work: Integrating theory, research and practice through philosophical pragmatism

2016 ◽  
Vol 18 (3) ◽  
pp. 33-67
Author(s):  
Steve J Hothersall
Keyword(s):  
Social Work ◽  
Knowledge Creation ◽  
Theoretical Framework ◽  
Theory And Practice ◽  
Research And Practice ◽  
Theoretical Paper ◽  
Context Dependent ◽  
Philosophical Pragmatism ◽  
Theory Research

Debates regarding theory and practice in social work have often avoided detailed discussion regarding the nature of knowledge itself and the various ways this can be created. As a result, positivistic conceptions of knowledge are still assumed by many to be axiomatic, such that context-dependent and practitioner-oriented approaches to knowledge creation and use are assumed to lack epistemological rigor and credibility. By drawing on epistemology, this theoretical paper outlines the case for a renewed approach to knowledge definition, creation and use within social work by reference to pragmatism. Pragmatism has the potential to act as an organizing theoretical framework, taking account of the role of both ontology and epistemology, acting as a functional methodology for the further enhancement of practice-based knowledge.

“As Slow as a Tortoise, and as Clever as a Hare.” Folktales as Lessons on Democracy, Equal Opportunities, and Human Rights among the Ndebele

2018 ◽  
Vol 28 (1) ◽  
Author(s):  
Lindiwe Ndlovu ◽  
Faith Sibanda
Keyword(s):  
Human Rights ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Developing World ◽  
Equal Opportunities ◽  
Long Time ◽  
Animal Community ◽  
Do So

Indigenous African societies have, for a long time, been using their knowledge for the betterment of their lives. They have also demonstrated an ability to manipulate their immediate or remote surroundings to live sustainably. Those who claim to fight for equal and human rights in Africa do so under the misconception that they, and the developing world, have historically and inherently violated, and continue to violate, human rights in numerous ways. While this might not be completely dismissed, there is a plethora of evidence from African folktales to demonstrate that Africans have not only respected human rights, but have also encouraged equal opportunities for every member of their society. This article cross-examines Ndebele folktales with the intention of demonstrating that African indigenous knowledge exhibited through folktales was a well-organised system, which ensured respect for human rights for all members, regardless of their physical or social stature. Central to this discussion are the folktales which focus on the role played by the vulnerable members of the animal community, who replicate their human counterparts. Folktales are unarguably a creation by the indigenes and emanate from their socio-political experiences, as well as their observations of the surroundings. This suggests that indigenous people already had an idea about human rights as well as the need for equal opportunities since time immemorial. 

scholarly journals A deeper meaning of sustainability: Insights from indigenous knowledge

2020 ◽  
Vol 7 (1) ◽  
pp. 77-93
Author(s):  
Fulvio Mazzocchi
Keyword(s):  
Indigenous Knowledge ◽  
Knowledge Systems ◽  
Future Generations ◽  
Main Motivation ◽  
Alternative Perspective ◽  
Western View ◽  
Different Cultures

This article argues that different cultures and their respective knowledge systems should partake to the sustainability debate. The focus is on insights that indigenous knowledge may provide, analyzing the principles which oversee indigenous relationship with nature, like reciprocity and caretaking. These principles move from a profound sense of unity and interconnectedness and put emphasis on the importance of giving back to nature. They offer an alternative perspective on sustainability that challenges the Western view. Such a view is still focused on maintaining the possibility of exploitation and embedded in a sense of separation from nature. The article discusses the need of creating a laboratory for sustainability, that is, a genuinely pluralist space in which multiple cultural expertise can interact and mutually enrich, yet maintaining their distinction and integrity. The main motivation of such an endevor should be to redefine the notion of sustainability in a more refined and thoughtful way: this is something vital for present and future generations.

scholarly journals Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan

2021 ◽  
Vol 13 (2) ◽  
pp. 506
Author(s):  
Su-Hsin Lee ◽  
Yin-Jen Chen
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Local Knowledge ◽  
Disaster Relief ◽  
Historical Context ◽  
Secondary Data ◽  
Climate Risks ◽  
Social Nature ◽  
Typhoon Disaster ◽  
Depth Interviews

Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.

Indigenous Knowledge & Intellectual Property: Negotiating the Spaces

2008 ◽  
Vol 37 (S1) ◽  
pp. 14-24
Author(s):  
Terri Janke
Keyword(s):  
Intellectual Property ◽  
Cultural Heritage ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Communities ◽  
Oral Traditions ◽  
Intangible Cultural Heritage ◽  
Communal Identity ◽  
Sound Recordings ◽  
Policy Initiatives

Abstract Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

scholarly journals Tempo Comunidade como estratégia da interculturalidade epistemológica – a experiência do curso de Licenciatura Intercultural indígena da UFPE/CAA

2019 ◽  
Vol 5 (9) ◽  
pp. 96
Author(s):  
Eliene Amorim de ALMEIDA ◽  
Flávio Lyra de ANDRADE
Keyword(s):  
Latin America ◽  
Training Program ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Participatory Research ◽  
Sono State ◽  
Popular Education ◽  
Research Community ◽  
Academic Knowledge ◽  
America Latina

RESUMOEste artigo é fruto da nossa experiência como docentes do Tempo Comunidade (TC) do Programa de Formação de Professores Indígenas realizado pela Universidade Federal de Pernambuco – Campus do Agreste (UFPE/CAA) – Curso de Licenciatura Intercultural Indígena. No texto apresentamos as inquietações e reflexões sobre como garantir que as comunidades e os indígenas fossem assumidos, nesse curso, como espaços e sujeitos epistêmicos e como os conhecimentos indígenas poderiam ser objetos de diálogo com os saberes acadêmicos atribuindo à interculturalidade crítica (WALSH, 2009; TUBINO, 2005, 2012) o sentido de interepistemologias (MIGNOLO, 2003, 2008, 2010). Para elaborar a proposta do TC, baseamo-nos nas concepções de educação popular e da pesquisa participante, na forma como elas se configuraram na América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), e embasados no Pensamento Decolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Licenciatura Intercultural Indígena. Educação Popular. Pesquisa Participante. Tempo Comunidade.Interepistemologia.ABSTRACT This article is the result of our experience as Community Time (CT) teachers of the Indigenous Teacher Training Program conducted by the Federal University of Pernambuco-Agreste Campus (UFPE/CAA) - Indigenous Intercultural Degree Course. In the text we present the concerns and reflections on how to ensure that communities and indigenous people were assumed in this course as spaces and epistemic subjects and how indigenous knowledge could be objects of dialogue with academic knowledge attributing critical interculturality (WALSH, 2009;TUBINO, 2005, 2012) in the meaning of interepistemologies (MIGNOLO, 2003, 2008, 2010). To elaborate the proposal of CT we werebased on the conceptions of popular education and the participatory research as they were configured in Latin America (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), and based on the Decolonial Thought (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Indigenous Intercultural Degree.Popular Education.Participating Research. Community Time. Interepistemology. Tempo in comunittá come strategia di interculturalità epistemologica - l'esperienza del corso di laurea interculturale indigena UFPE/ CAA RIASSUNTO Questo articolo è il risultato della nostra esperienza come insegnanti di Community Time (TC) del Programma di formazione per insegnanti indigeni condotto dall'Università Federale del Campus di Pernambuco-Agreste (UFPE/ CAA BRASILE) - Corso di laurea interculturale indigeno. Nel testo presentiamo le preoccupazioni e le riflessioni su come garantire che le comunità e gli indigeni siano stati assunti in questo corso, come spazi e soggetti epistemici e come la conoscenza indigena possa essere oggetto di dialogo con conoscenze accademiche che attribuiscono interculturalità critica (WALSH, 2009; TUBINO, 2005, 2012) il significato delle interepistemologie (MIGNOLO, 2003, 2008, 2010). Per elaborare la proposta ci siamo basati sulle concezioni dell'educazione popolare e della ricerca partecipativa così come sono state configurate in America Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013) e basate sul Decolonial Thinking (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Laurea Indigena Interculturale. Educazione Popolare. Ricerca Partecipante. Tempo dela Comunità. Interepistemologia. Tempo Comunidade como estrategia de interculturalidad epistemológica: la experiencia del curso de Grado Intercultural Indígena UFPE / CAA RESUMEN Este artículo es el resultado de nuestra experiencia como maestros de Community Time (TC) del Programa de Formación de Maestros Indígenas realizado por la Universidad Federal de Pernambuco - Campus Agreste (UFPE / CAA) - Curso de Grado Intercultural Indígena. En el texto presentamos las preocupaciones y reflexiones sobre cómo garantizar que las comunidades y los pueblos indígenas se asuman en este curso como espacios y temas epistémicos y cómo el conocimiento indígena podría ser objeto de diálogo con el conocimiento académico que se atribuye a la interculturalidad crítica (WALSH, 2009; TUBINO, 2005, 2012) el significado de las interepistemologías (MIGNOLO,2003, 2008, 2010). Para elaborar la propuesta de la CT, nos basamos en las concepciones de la educación popular y la investigación participativa, tal como se configuraron en América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), y en base al Pensamiento descolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Grado Intercultural Indígena. Educación popular. Investigación participante. Comunidad del tiempo. Interepistemología.

The Use of Indigenous People's Pedagogic Way of Learning for Preschool and School Teachers

2019 ◽  
pp. 60-76
Author(s):  
Maluleka Khazamula Jan
Keyword(s):  
Social Justice ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Education System ◽  
John Rawls ◽  
Formal Education ◽  
Main Issue ◽  
School Teachers ◽  
Education Systems ◽  
Western Education

The main issue that bothers indigenous people is an unequal and unjust representation of their knowledge in relation to the formalized Western education system. Despite the affirmation of indigenous knowledge by the Declaration on the Rights of Indigenous Peoples, the Western formal education system defines what knowledge and teaching methods are authentic or not. The purpose of this chapter is to determine the value of the indigenous knowledge and their pedagogic methods for preschool and school teachers. The data collected has been critically analyzed through John Rawls' theory of social justice. There is an agreement between authors and teachers that indigenous people had education systems that sustained them for years. This chapter provides some recommendations on how these valuable methods of teaching can be incorporated into the mainstream education systems.

Identity, Commitment, and Change Agency

2016 ◽  
pp. 1815-1828
Author(s):  
Carol A. Kochhar-Bryant
Keyword(s):  
Change Agents ◽  
Doctoral Program ◽  
Theoretical Framework ◽  
Theory And Practice ◽  
Change Agency ◽  
Identity Commitment ◽  
Theory To Practice ◽  
The World ◽  
Critical Problems ◽  
Problems Of Practice

It is becoming almost cliché to assert that doctoral scholars should integrate theory and practice and address critical problems of practice. Less charted territory, however, moves beyond integration of theory and practice to the cultivation of scholars' as committed people who possess a compass of values and vision as they act as catalysts for change in the world of practice. The purpose of this chapter is to explore the kind of cultivation needed to effect the transformation required for doctoral scholars to move beyond translation of theory to practice to the next step of catalyzing change. This chapter explores the intersection of core constructs or strands for creating scholars as change agents – identity, commitment and civic agency. These elements are examined from a theoretical framework, and in context of a case example of a doctoral program that bridges the academy and the community.

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