Formation of the ethnocultural autonomy of children with ethno-pedagogical values of arctic peoples

The article examines the potential of the ethnocultural environment and values related to the upbringing of the younger generation in extremely harsh conditions of the Arctic for preservation of the gene pool of ethnic groups. The research goal was to study the ethnocultural values of Arctic peoples related to the upbringing of a spiritually developed person and to form ethnocultural autonomy of preschoolers on this basis. The research basis was indigenous methodology, integrative, ethno-pedagogical, activity, axiological, cultural, and learner-centered approaches. The article presents the results of a longitudinal study carried out in experimental sites over the period from 1992 to 1995 and from 2011 to 2021. The obtained scientific, theoretical, and empirical results of the study enrich the theory and practice of raising children in line with the ethnocultural values of Arctic peoples. They can be successfully applied in educational organizations of the Arctic regions.

Nimophulelani na umfazi: Ndiyindoda.

In 2019, the South African media put a spotlight on the brutal killings of women by men in the months of August and September. This femicide sparked conversations around masculinity which in turn spurred this article. Herein, I seek to investigate the space that will enable pastoral care to dialogue between Jesus’ masculinity and the masculinity of umXhosa men. This will be done through a comparison of Jesus’ words to the woman in Mark 14:6, which is included in the title of this paper, and the umXhosa word for masculinity, “ndiyindoda” (I am a man). The story of Jesus’ healthy masculinity as God will be linked to amaXhosa masculinity. The aim of this article is to ascertain whether pastoral care can serve as a channel between these two masculinities. The relational indigenous methodology will be employed through narrative pastoral care. In that, narrative enables one to hear people’s stories and link them to God’s story.

Water stewardship through innovative policy development: mobilization and transfer of the Yinka Dene Water Law

Policy mobility and transfer play a role in larger policy development and implementation processes, as actors look elsewhere for policy solutions to local issues. Conducted in collaboration with the Nadleh Whut’en First Nation and guided by an Indigenous methodology based on the Too Declaration with support from constructivist grounded theory, this research explores the mobilization and transfer of the Yinka Dene Water Law. Conversations with participants representing First Nations and interest groups reveal that the Water Law is being mobilized by individuals and groups at a variety of scales, and use varies from adoption and implementation, to inquiring about its transfer. This research also discusses factors influencing Water Law transfer, including shared policy problems and its function as a communication tool. There are few empirical examples of policy transfer processes between Indigenous contexts. This research contributes to filling this gap in the policy transfer literature by exploring such transfer between First Nations, and advances Nadleh Whut’en’s stewardship and implementation related objectives.

Rongomātau – ‘sensing the knowing’: An Indigenous Methodology Utilising Sensed Knowledge From the Researcher

The paper offers a methodology, stimulated by an Indigenous-Māori context, called rongomātau, or ‘sensing the knowing’. Rongomātau recognises the researcher as an absorbent being, with capabilities to feel into the energetic lives of others. More specifically, participant energies can be sensed and imprinted onto researchers. Sensing and identifying the felt world of another is done through recognising the researcher’s own embodied emotions. The intention of this paper is to provide a methodology for interpreting the ‘imprinted’ sensing onto the researcher and for its meaningful analysis. Traditional Western philosophies of knowledge creation have tended to regard bodily ways of knowing other than the five traditional (in Western terms) bodily senses as incapable of contributing to genuine knowledge. However, Indigenous communities have not marginalised their bodies from the generation of knowledge and have paradigms that reflect sensing and its integration into knowledge. The paper demonstrates how Indigenous concepts and language can be utilised to bring new perspectives to sensing in research. To do so, the author provides an insider account of her own imprinted sensed experiences in conducting a specific research project and how these contributed to her findings. The methodology involves the collection and analysis of data through a frame of three dimensions: connecting in (self-inner world), connecting out (external physical world) and connecting to the whole (higher/spiritual consciousness), to achieve holistic ways of theorising. The rongomātau methodology is applicable in non-Indigenous contexts and can help researchers integrate their senses into research. Methodologies that help researchers interpret and give meaning to their sensing experiences remain largely unavailable. This paper begins to address that gap.

The indigenous methodology as a method for studying social processes in the arctic

In 2020, under the guidance of Doctor of Sociological Sciences Ulyana Vinokurova, the textbook “Social Processes in the Arctic” was published. It presents results of the studies on the sociology of the Arctic as a circumpolar macro-region conducted by sociologists of Yakutia. The textbook is the beginning of the series “Sociology in the Arctic” and the scientific and educational project of Arctic research, which forms the basis of Arctic education. This article presents the summary 4 modules containing the results of scientific research introduced into the educational disciplines of the social and humanitarian cycle. The first module presents the theoretical part; the second module is “The Arctic as a social phenomenon”; module 3 is “Social dynamics in the Arctic”; module 4 is “Social differentiation”. Special attention is paid to the social processes in the Arctic investigated with the indigenous methodology, factors of stability and risks of geo-eco-socio-systems of the indigenous peoples of the Arctic. This manual creates an opportunity for an independent search for information, trends in socio-humanitarian knowledge in Arctic studies.

I Am Not Represented Here: Cultural Frameworks and Indigenous Methodology Primer for Postsecondary Settings

The purpose of this article is to share approaches for Indigenous students who are novice researchers at post-secondary settings in finding space and culturally relevant ways of representing their worldview in research through Indigenous methodologies and cultural frameworks. While there may be some similarities between Indigenous methodologies and Western qualitative research approaches, there are obvious cultural differences. This article presents an example of an Indigenous Māori centered approach and examples of Aboriginal approaches using Indigenous research methodology through cultural frameworks that may have relevance to both Indigenous students and non-Indigenous allies who support them on their research journey.