scholarly journals “Utux Tmninun U, ini sruwa muway pusu dnui rudan sunan ka hiya”: Reading Naboth’s Refusal (1 Kings 21:3) from the Sediq Mother Tongue

2021 ◽  
pp. 68-76
Author(s):  
Risaw Walis
Keyword(s):  
Indigenous Peoples ◽  
Mother Tongue ◽  
Cultural Resources ◽  
Word Of God ◽  
Cultural Meanings ◽  
1 Kings ◽  
Traditional Stories

Since the advent of the vernacular Bibles for the Taiwan Indigenous Peoples (TIP), the TIP Christians are privileged to read and hear the Word of God in their ‘ancestral tones’ with familiarity and attachment. Sediq people, the nation the author belongs to, have also been privileged from the publication of the vernacular Bible. Most Sediq people are welcoming this vernacular Bible and feel blessed to use their ancestor’s language to communicate with God. However, the scarcely discussed issues are that the biblical reading and interpretive approaches employed by the Sediq people are distinctive. Namely, Sediq people’s vernacular involves Sediq’s cultural resources-philology, traditional narratives, traditional stories, cultural meanings, traditional philosophies and worldviews-into the interaction with the contents and stories of the vernacular Bible. This paper argues the significance of embracing vernacular as a foundation for biblical reading, how this acceptance shifts the role of the vernacular Bible and how this approach contributes to the contextual, decolonial and postcolonial reflections on the TIP’s land issues by reading 1 Kings 21:3, one of the verses that resonating TIP’s ancestral and cultural wisdom. Keywords: Sediq People, Taiwan Indigenous Peoples, land issues, ancestral philosophies

The role of communities in Uganda’s mother tongue-based education: Perspectives from a literacy learning enhancement project in Arua district

2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Willy Ngaka
Keyword(s):  
Sustainable Development ◽  
Primary Education ◽  
Mother Tongue ◽  
Literacy Learning ◽  
Local Communities ◽  
Cultural Resources ◽  
Learning Enhancement ◽  
2030 Agenda ◽  
Medium Education

AbstractThis paper explores some of the factors that limit the effectiveness of Uganda’s mother tongue-based education policy, where instruction in lower primary classes is provided in the mother tongue. Using socio-cultural and ethnographic lenses, the paper draws from the experiences of a study implemented by a Ugandan NGO in one primary school in Arua district. Findings revealed weaknesses in implementation of the MTBE policy, highlighting deficiencies in the training of teachers, and lack of sensitization of local communities to the value of MTBE. The study also highlights the need for greater involvement of many kinds of stakeholder, and in particular, it focuses on how communities can be encouraged to work together with schools. A clearer understanding of what literacy involves, and how subjects can be taught in poorly-resourced communities, can be gained by considering the contribution of funds of local knowledge and modes of expression that build on local cultural resources. However, the strategies proposed are insufficient given the flawed model of primary education that the present MTBE policy embodies. A reenvisioning of how MTBE articulates with English-medium education is also needed. Substantial rethinking is needed to address target 4.6 of SDG 4 (UNDP, Transforming our world: The 2030 agenda for sustainable development. https://sustainabledevelopment.un.org/post2015/transformingourworld (accessed 30 November 2015), 2015) which aims to ensure that “all youth and a substantial proportion of adults achieve literacy and numeracy by 2030”.

Language Use and Sustainable Development: Opportunities and Challenges for Policy-Makers and Educators in Northeast Vietnamese Areas

2018 ◽  
Vol 2 (2) ◽  
pp. 122-130
Author(s):  
Ha Ngan Ngo ◽  
Maya Khemlani David
Keyword(s):  
Ethnic Groups ◽  
Language Use ◽  
Mother Tongue ◽  
Language Shift ◽  
Minority Languages ◽  
Policy Makers ◽  
Positive Attitudes ◽  
The Status ◽  
Wedding Songs

Vietnam represents a country with 54 ethnic groups; however, the majority (88%) of the population are of Vietnamese heritage. Some of the other ethnic groups such as Tay, Thai, Muong, Hoa, Khmer, and Nung have a population of around 1 million each, while the Brau, Roman, and Odu consist only of a hundred people each. Living in northern Vietnam, close to the Chinese border (see Figure 1), the Tay people speak a language of the    Central    Tai language group called Though, T'o, Tai Tho, Ngan, Phen, Thu Lao, or Pa Di. Tay remains one of 10 ethnic languages used by 1 million speakers (Buoi, 2003). The Tày ethnic group has a rich culture of wedding songs, poems, dance, and music and celebrate various festivals. Wet rice cultivation, canal digging and grain threshing on wooden racks are part of the Tày traditions. Their villages situated near the foothills often bear the names of nearby mountains, rivers, or fields. This study discusses the status and role of the Tày language in Northeast Vietnam. It discusses factors, which have affected the habitual use of the Tay language, the connection between language shift and development and provides a model for the sustainability and promotion of minority languages. It remains fundamentally imperative to strengthen and to foster positive attitudes of the community towards the Tày language. Tày’s young people must be enlightened to the reality their Tày non-usage could render their mother tongue defunct, which means their history stands to be lost.

scholarly journals Us Mob Online: The Perils of Identifying as Indigenous on Social Media

Genealogy ◽  
2021 ◽  
Vol 5 (2) ◽  
pp. 52
Author(s):  
Bronwyn Carlson ◽  
Tristan Kennedy
Keyword(s):  
Social Media ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Mixed Methods Research ◽  
Indigenous Communities ◽  
Digital Environment ◽  
Collective Identities ◽  
Social Media Platforms ◽  
Insight Into

Social media is a highly valuable site for Indigenous people to express their identities and to engage with other Indigenous people, events, conversations, and debates. While the role of social media for Indigenous peoples is highly valued for public articulations of identity, it is not without peril. Drawing on the authors’ recent mixed-methods research in Australian Indigenous communities, this paper presents an insight into Indigenous peoples’ experiences of cultivating individual and collective identities on social media platforms. The findings suggest that Indigenous peoples are well aware of the intricacies of navigating a digital environment that exhibits persistent colonial attempts at the subjugation of Indigenous identities. We conclude that, while social media remains perilous, Indigenous people are harnessing online platforms for their own ends, for the reinforcement of selfhood, for identifying and being identified and, as a vehicle for humour and subversion.

Re-presenting Genocide: The Canadian Museum of Human Rights and Settler Colonial Power

2016 ◽  
Vol 1 (1) ◽  
pp. 5-30 ◽  
Author(s):  
Rita Kaur Dhamoon
Keyword(s):  
Human Rights ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Colonial Power ◽  
National Narratives ◽  
Political Debates ◽  
The Holocaust ◽  
Settler Societies ◽  
Forced Movement

AbstractIn settler societies like Canada, United States, and Australia, the bourgeoning discourse that frames colonial violence against Indigenous people as genocide has been controversial, specifically because there is much debate about the meaning and applicability of genocide. Through an analysis of the Canadian Museum for Human Rights, this paper analyzes what is revealed about settler colonialism in the nexus of difficult knowledge, curatorial decisions, and political debates about the label of genocide. I specifically examine competing definitions of genocide, the primacy of the Holocaust, the regulatory role of the settler state, and the limits of a human rights framework. My argument is that genocide debates related to Indigenous experiences operationalize a range of governing techniques that extend settler colonialism, even as Indigenous peoples confront existing hegemonies. These techniques include: interpretative denial; promoting an Oppression Olympics and a politics of distancing; regulating difference through state-based recognition and interference; and depoliticizing claims that overshadow continuing practices of assimilation, extermination, criminalization, containment, and forced movement of Indigenous peoples. By pinpointing these techniques, this paper seeks to build on Indigenous critiques of colonialism, challenge settler national narratives of peaceful and lawful origins, and foster ways to build more just relations between Indigenous and non-Indigenous peoples.

scholarly journals Indigenous ethnic identity, in-group warmth, and psychological wellbeing: A longitudinal study of Māori

2021 ◽  
Author(s):  
Carla Houkamau ◽  
Petar Milojev ◽  
Lara Greaves ◽  
Kiri Dell ◽  
Chris G Sibley ◽  
...  
Keyword(s):  
Ethnic Identity ◽  
Longitudinal Study ◽  
New Zealand ◽  
Ethnic Group ◽  
Indigenous Peoples ◽  
Large Scale ◽  
Strong Relationship ◽  
Cultural Knowledge ◽  
Identity Centrality

AbstractLongitudinal studies into the relationship between affect (positive or negative feelings) towards one’s own ethnic group and wellbeing are rare, particularly for Indigenous peoples. In this paper, we test the longitudinal effects of in-group warmth (a measure of ethnic identity affect) and ethnic identity centrality on three wellbeing measures for New Zealand Māori: life satisfaction (LS), self-esteem (SE), and personal wellbeing (PW). Longitudinal panel data collected from Māori (N = 3803) aged 18 or over throughout seven annual assessments (2009–2015) in the New Zealand Attitudes and Values Study were analyzed using latent trajectory models with structured residuals to examine cross-lagged within-person effects. Higher in-group warmth towards Māori predicted increases in all three wellbeing measures, even more strongly than ethnic identity centrality. Bi-directionally, PW and SE predicted increased in-group warmth, and SE predicted ethnic identification. Further, in sample-level (between-person) trends, LS and PW rose, but ethnic identity centrality interestingly declined over time. This is the first large-scale longitudinal study showing a strong relationship between positive affect towards one’s Indigenous ethnic group and wellbeing. Efforts at cultural recovery and restoration have been a deliberate protective response to colonization, but among Māori, enculturation and access to traditional cultural knowledge varies widely. The data reported here underline the role of ethnic identity affect as an important dimension of wellbeing and call for continued research into the role of this dimension of ethnic identity for Indigenous peoples.

To Network or Not to Network

2021 ◽  
Vol 101 (2-3) ◽  
pp. 376-398
Author(s):  
Nigel Smith
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Word Of God ◽  
The Bible ◽  
Literal Truth ◽  
Literary Art ◽  
The Relationship

Abstract This article contrasts hostility toward visual and literary art in English radical Puritanism before the late seventeenth century with the central role of art for Dutch Mennonites, many involved in the commercial prosperity of Amsterdam. Both 1620s Mennonites and 1650s–1660s Quakers debated the relationship between literal truth of the Bible and claims for the power of a personally felt Holy Spirit. This was the intra-Mennonite “Two-Word Dispute,” and for Quakers an opportunity to attack Puritans who argued that the Bible was literally the Word of God, not the “light within.” Mennonites like Jan Theunisz and Quakers like Samuel Fisher made extensive use of learning, festive subversion and poetry. Texts from the earlier dispute were republished in order to traduce the Quakers when they came to Amsterdam in the 1650s and discovered openness to conversation but not conversion.

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