Excess and indigenous worldview

2021 ◽  
pp. 126-133
Author(s):  
Carl Mika
Keyword(s):  
Indigenous Worldview

scholarly journals P100: Exploring First Nations members emergency department experiences and concerns through participatory research methods

CJEM ◽  
2018 ◽  
Vol 20 (S1) ◽  
pp. S92-S92
Author(s):  
P. McLane ◽  
D. Jagodzinsky ◽  
L. Bill ◽  
C. Barnabe ◽  
B. R. Holroyd ◽  
...  
Keyword(s):  
Health Services ◽  
First Nations ◽  
Participatory Research ◽  
Preliminary Evidence ◽  
First Nation ◽  
Team Meetings ◽  
Point Of Entry ◽  
Working Together ◽  
Indigenous Worldview ◽  
Sharing Circles

Introduction: Emergency Departments (EDs) are frequently the first point of entry to access health services for First Nation (FN) members. In Alberta, FN members visit EDs at almost double the rate of non-FN persons. Furthermore, preliminary evidence demonstrates differences in ED experience for FN members as compared to the general population. The Alberta First Nations Information Governance Centre, Maskwacis Health Services, Yellowhead Tribal Council, Treaty 8 First Nations of Alberta, and Alberta Health Services are working together to research FN members ED experiences and concerns. Methods: This is participatory research guided by a two-eyed seeing approach that acknowledges the equal value of both Western and Indigenous worldviews. FN and non-FN leaders researchers are full partners in the development of the research project. Six sharing circles will be held in February 2018 across Alberta, with Elders, FN patients, FN and non-FN clinicians and FN and non-FN administrators. Sharing circles are similar to focus groups, but emphasize everyone having a turn to speak and demonstrating respect among participants in accordance with FN protocols. Elders will select the questions for discussion based on topics that arose in initial team meetings. Sharing circle discussions will be audio recorded and transcribed. Analysts will include both Western and Indigenous worldview researchers, who will collaboratively interpret findings. Elders will review, discuss, contextualize and expand upon study findings. The research is also guided by FN principles of Ownership, Control, Access, and Possession of FN information. It is through these principles that First Nation research projects can truly be classified as FN lead and driven. Results: Based on initial team meeting discussions, results of sharing circles are expected to provide insights on issues such as: healing, patient-provider communication (verbal and non-verbal), shared decision making, respect for patient preferences, experiences leading to trust or distrust, understandings of wait times and triage, times when multiple (repeat) ED presentations occur, distances travelled for care, choosing specific EDs when seeking care, impacts of stereotypes about FN patients, and racism and reconciliation. Conclusion: Understanding FN ED experience and bringing FN perspectives to Western conceptions of the goals and provision of ED care are important steps toward reconciliation.

scholarly journals He ʻike ʻana ia i ka pono (It is a recognizing of the right thing): How one Indigenous worldview informs relational values and social values

2019 ◽  
Author(s):  
Rachelle Gould ◽  
Māhealani Pai ◽  
Barbara Muraca ◽  
Kai M. A. Chan
Keyword(s):  
Common Good ◽  
Social Values ◽  
General Description ◽  
Human Beings ◽  
Human Relationships ◽  
Relational Values ◽  
Relational Value ◽  
Indigenous Worldviews ◽  
Indigenous Worldview ◽  
The Right

The ideas of relational values and social values are gaining prominence in sustainability science. Here, we ask: how well do these value conceptions resonate with one Indigenous worldview? The relational values concept broadened conceptions of values beyond instrumental and intrinsic values to encompass preferences and principles about human relationships that involve more-than-humans. The social values concept, an umbrella idea, captures a plurality of values related to society and the common good. After a general description of these two concepts as expressed in the Western peer-reviewed literature, we adopt the lens of relational values to engage with decades of scholarly work and millennia of wisdom based on Indigenous Hawaiian worldviews. We describe five long-standing Hawaiian values that embody notions of appropriate relationships, including human-ecosystem relationships: pono (~righteousness, balance); hoʻomana (~creating spirituality); mālama (~care); kuleana (~right, responsibility); aloha (~love, connection). We find that all five resonate deeply with, and help to enrich, relational value concepts. We then draw on these Hawaiian values to discuss differences between relational values and social values frameworks; though the two concepts both add useful elements to the discourse about values, the relational values concept may be particularly well positioned to represent elements often important to indigenous worldviews – elements such as reciprocity, balance, and extension of “society” beyond human beings. As global processes (e.g., IPBES) commit to better reflecting Indigenous and local knowledge and embrace diverse value concepts as (purported) avenues toward representing values held by diverse communities, our study suggests that relational values offer special promise and a crucial contribution.

scholarly journals Indigenous Epistemologies, Worldviews, and Theories of Power

2017 ◽  
Vol 1 ◽  
pp. 140
Author(s):  
Danielle Hickey ◽  
Kevin Fitzmaurice
Keyword(s):  
Grounded Theory ◽  
Research Methods ◽  
Indigenous Research ◽  
Community Partner ◽  
Equal Distribution ◽  
Indigenous Research Methods ◽  
Indigenous Theory ◽  
Distribution Of Power ◽  
Indigenous Worldview ◽  
Research Initiatives

The current project aims to identify and explore concepts of power from an Indigenous understanding. The topic of power is informed by vast literature that reaches back into the beginnings of western philosophy. The conceptions that result are based on a western worldview that does not incorporate cultural differences. An Indigenous theory of power can be used to inform strategies toward achieving a more equal distribution of power, and encourage successful Indigenous-settler reconciliation. Within the academic setting, Indigenous scholars are developing Indigenous research initiatives aimed at decolonizing methodologies and achieving intellectual self-determination (Smith, 2012, p.120). Utilizing a decolonization framework saturated with reflexivity, Indigenous research methods in conversation with grounded theory will be applied to identify an Indigenous worldview of power. Researcher reflexivity, relationships with community and research-based support systems are requisite to a decolonization research framework (Smith, 1999, p.138). Data collection will occur at M’Chigeeng First Nation and the Chief of that community has been recruited as community partner to this project. Together we aim to answer Indigenous questions to improve Indigenous lives with research based on standards for how we should structure our relationships with each other and with all of creation (Wilson, 2001, p.177). Indigenous research methods combined grounded theory allows the project to bridge worldviews, while allowing for relationships to guide the process. A literature analysis, interviews, sharing circles and review of historical records will be used.

Assessing Music Teaching and Learning in Spanish-Speaking Countries in South America

2019 ◽  
pp. 143-171
Author(s):  
Ana Lucía Frega ◽  
Ramiro Limongi
Keyword(s):  
Music Education ◽  
Latin American ◽  
Social Inclusion ◽  
Teaching And Learning ◽  
Economic Life ◽  
Educational History ◽  
Spanish Speaking ◽  
Culture Of Assessment ◽  
Indigenous Worldview ◽  
Latin American Countries

Spanish-speaking Latin American countries share language, educational history and approaches, and a colonial past. Education was an essential part of a transculturation process that changed the indigenous worldview and inserted European civilization. Along the centuries, music served for catechizing, inculcating cultural and moral values, easing social control, attaining group cohesion, supporting the emerging national spirit, promoting social inclusion, integrating immigrants, stimulating multiculturalism awareness, and achieving social or individual emotional, creative, intellectual, and even physical development. So highly regarded, music education was included in most educational endeavors at any level of schooling. However, hazardous political, institutional, and economic life hindered its effective implementation. Policies changed frequently, and European and North American models randomly mixed with local traditional expressions. Governments issued regulations, looking for improvement, but disjoint efforts, deficient monitoring, and inadequate evaluation often resulted in failure. The culture of assessment is still incipient in the region and poses a great yet unavoidable challenge.

Community work, love and the indigenous worldview of buen vivir in Peru

2020 ◽  
pp. 002087282093025
Author(s):  
Naomi Joy Godden
Keyword(s):  
Social Justice ◽  
Social Work ◽  
Participatory Research ◽  
Latin American ◽  
Social Conditions ◽  
Buen Vivir ◽  
Solidarity Economy ◽  
Living Well ◽  
Practice Approach ◽  
Indigenous Worldview

The Latin American indigenous knowledge paradigm of buen vivir (‘living well’) encapsulates an equilibrium of rights of people and nature, with a ‘solidarity economy’ emphasising equities, equality and freedoms, social justice and ecological justice. In participatory research in Peru, community workers developed a love-based framework of practice that reflects features of buen vivir. Participants suggest love is values-based feeling and action aiming for a world of peace, happiness and prosperity by transforming social conditions for a system of equality through participatory and democratic processes. The findings enhance developmental social work and buen vivir literature with a localised, relationship-oriented practice approach.

Kaitiakitanga

2019 ◽  
pp. 330-344
Author(s):  
Nadia Minee Sadler-Howe
Keyword(s):  
Conceptual Framework ◽  
Social Services ◽  
Theoretical Basis ◽  
Narrative Approach ◽  
Beliefs And Practices ◽  
Health And Social Services ◽  
Kaupapa Māori ◽  
Indigenous Worldview

The chapter draws from notions and experiences of kaitiakitanga (guardianship) in the context of a pūrākau (indigenous narrative) approach to understanding and developing a Kaupapa Māori conceptual framework. This approach acknowledges Mātauranga Māori (Maori bodies of knowledge) as the theoretical basis for Kaupapa Māori praxis, particularly in the field of health and social services. A pūrākau approach includes utilizing whakapapa kōrero (genealogical narratives) as it informs the use of traditional principles, beliefs, and practices (tikanga) in working alongside Māori whānau, hapū, and iwi. These purakau identify natural elements represented in the form of Ātua, or Gods. Through whakapapa (genealogical descent), Maori episteme positions tangata whenua within nature. The indigenous worldview recognizes the inter-connected relationships, obligations, and responsibilities that underpin the philosophical positioning of kaitiaki practices.

Navigating the Social Media Space for Māori and Indigenous Communities

2018 ◽  
pp. 51-71 ◽  
Author(s):  
Maryann Lee
Keyword(s):  
Social Media ◽  
Indigenous People ◽  
Social Preferences ◽  
Indigenous Communities ◽  
Indigenous Culture ◽  
The Social ◽  
Media Space ◽  
Use Of Social Media ◽  
Indigenous Worldview ◽  
Ways Of Being

This chapter explores how Māori and Indigenous communities are engaging in social media in ways that reflect their cultural aspirations and Indigenous ways of being. Social media provides opportunities for Indigenous people to represent an Indigenous worldview that encompasses cultural, political, and social preferences. Highlighted also in this chapter are the risks inherent within the use of social media for Māori and Indigenous communities: in ways in which the misrepresentation, commodification, and exploitation of Indigenous culture and traditions are amplified through the use of social media that support colonial ideologies and the ongoing practice of colonization.

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