The Importance of Indigenous Scholarship, Indigenous Knowledge, and Education in Micronesia

This chapter examines the importance of indigenous scholarship in the Micronesian region. The authors assess education, in particular graduate students' Master's theses in the Micronesian Studies Program at the University of Guam. The University of Guam is the only four-year university in the region, offering undergraduate and graduate programs. One of the main objectives of the university is research contribution to other two-year colleges in the region, such as the College of the Marshall Islands and the College of Micronesia, Yap State Campus. The importance of indigenous knowledge, the art of researching, cultural preservation, indigenous research methods, educational responsibilities, and imposter syndrome among UOG undergraduate students are discussed throughout the chapter, noting that education should be seen as an agent of social change by promoting indigenous scholarship, indigenous research methods, indigenous languages, sense of identity, and putting forth significant contributions to the academic literature of Micronesia.

The Importance of Underpinning Indigenous Research Using African Indigenous Philosophies

This study uses secondary data to discuss views of indigenous scholars on the importance of using African indigenous philosophies as underpinnings for indigenous research in order to reclaim the dignity of African indigenous knowledge. For many years, African indigenous knowledge has been marginalized and constructed using Western worldviews and methods. African indigenous philosophies were deemed non-existent and non-fitting to be in the academic space by many non-indigenous scholars who believed that indigenous research methods cannot be developed because there are no specific generalized frameworks. In correcting and reclaiming the knowledge and dignity of African indigenous knowledge, this study argues for the decolonization and indigenization of research by utilizing African indigenous philosophies which focuses on African philosophical beliefs and values, that constitute their own way of living, doing, and being. Such research will prevent indigenous people's knowledge from being misrepresented, divided, mystified, commodified, condensed, and misinterpreted.

‘Hayan na ang mga Hampas-dugo! (the Penitents are coming!)’: Penitensya as religious-dark tourism

This paper applies indigenous research methods to understand the motives of visitors attending Penitensya (a Lenten Filipino ritual involving violent ritualistic performances) which we introduce as a novel form of religious-dark tourism. The paper also examines the tourism product potential of Penitensya as a controversial, yet potentially valuable feature of Filipino public culture. The motives of visitors to the Penitensya ritual in the Philippines during the 2019 schedule of events are examined to understand the touristic appeal of this unique form of religious-dark pilgrimage which involves overt and abject rituals of mortification and self-harm. Analysis suggests that the motives for attending Penitensya resonate with the motives of visitors to dark tourism attractions, and these include the allure of a novel cultural experience, knowledge-seeking and rubbernecking. The findings suggest that Penitensya might have unrealised potential as a legitimate form of intangible Filipino cultural heritage, but in order to authenticate the event as part of the nation’s cultural tourism product mix it must be carefully curated and marketed, and embraced by local authorities and the wider community.

A’oa’o le tama e tusa ma ona ala, a o’o ina matua e le toe te’a ese ai: If we fail to construct our own realities, others will do it for us

<p>Guided by both my own journey as a Pasifika student and the ideology of Tongan academic Dr. Hūfanga Okustino Māhina, this research seeks to identify ways in which indigenous knowledge can become an integral component within education, specifically design education in New Zealand. This research focuses on the struggles Pasifika students face within an aesthetic education that has within its history, a proud claim for the removal of cultural, religious and historic references from its aesthetic vocabulary. I will argue that the absence of indigenous culture, initiated by the early modernists to embrace the universal, is no longer an appropriate model within design education as it struggles to address cultural diversity in both its content and delivery. The solution, I suggest is not an “either or” scenario but a recognition that knowledge comes from many cultures and contexts. This thesis explores the indigenous beliefs of tā, time and vā, space. It identifies the relevance these and ideologies derived from them, offer design pedagogy. Using visual ethnography, indigenous research methods and photography, I investigate and document traditional indigenous ceremonies and undertake talanoa, oral histories, in order to discover the opportunities and relevance they offer design education. Having compared and contrasted Eurocentric models and indigenous practices I identify and illustrate current initiatives that attempt to change the status quo. This thesis endeavours to tell the story of Pasifika students through a personal lens and identifies Moana ideologies that can be introduced to design curriculum that establish beneficial pathways forward for not only Maori and Pasifika students in design education but design education and thinking as a larger context. As a nexus to this research, I have designed and curated a selection of five photographs to illustrate the journey of indigenous knowledge, practice and language through design education. These photographs pay homage to my cultural ideologies, represent the narrative behind my motivations and illuminate the reciprocal need to nurture the space between Moana students and design education.</p>

A’oa’o le tama e tusa ma ona ala, a o’o ina matua e le toe te’a ese ai: If we fail to construct our own realities, others will do it for us

<p>Guided by both my own journey as a Pasifika student and the ideology of Tongan academic Dr. Hūfanga Okustino Māhina, this research seeks to identify ways in which indigenous knowledge can become an integral component within education, specifically design education in New Zealand. This research focuses on the struggles Pasifika students face within an aesthetic education that has within its history, a proud claim for the removal of cultural, religious and historic references from its aesthetic vocabulary. I will argue that the absence of indigenous culture, initiated by the early modernists to embrace the universal, is no longer an appropriate model within design education as it struggles to address cultural diversity in both its content and delivery. The solution, I suggest is not an “either or” scenario but a recognition that knowledge comes from many cultures and contexts. This thesis explores the indigenous beliefs of tā, time and vā, space. It identifies the relevance these and ideologies derived from them, offer design pedagogy. Using visual ethnography, indigenous research methods and photography, I investigate and document traditional indigenous ceremonies and undertake talanoa, oral histories, in order to discover the opportunities and relevance they offer design education. Having compared and contrasted Eurocentric models and indigenous practices I identify and illustrate current initiatives that attempt to change the status quo. This thesis endeavours to tell the story of Pasifika students through a personal lens and identifies Moana ideologies that can be introduced to design curriculum that establish beneficial pathways forward for not only Maori and Pasifika students in design education but design education and thinking as a larger context. As a nexus to this research, I have designed and curated a selection of five photographs to illustrate the journey of indigenous knowledge, practice and language through design education. These photographs pay homage to my cultural ideologies, represent the narrative behind my motivations and illuminate the reciprocal need to nurture the space between Moana students and design education.</p>

Practical Application of an Indigenous Research Framework and Two Qualitative Indigenous Research Methods: Sharing Circles and Anishnaabe Symbol-Based Reflection

Practical Application of an Indigenous Research Framework and Two Qualitative Indigenous Research Methods: Sharing Circles and Anishnaabe Symbol-Based Reflection

Practical Application of an Indigenous Research Framework and Two Qualitative Indigenous Research Methods: Sharing Circles and Anishnaabe Symbol-Based Reflection

Practical Application of an Indigenous Research Framework and Two Qualitative Indigenous Research Methods: Sharing Circles and Anishnaabe Symbol-Based Reflection

Indigenous Epistemologies, Worldviews and Theories of Power

The purpose of the study is to understand Indigenous epistemologies of power from the standpoint of Indigenous participants who are originally from or currently living in the Sudbury and Manitoulin Island areas of Ontario, Canada. Indigenous research methods are privileged throughout, and key aspects of grounded theory are woven in to add support. Comparisons between the Indigenous epistemological concept of power and the Western theories of power of mainstream academia are made, as are relevant criticisms of Western epistemology. Fifteen Indigenous participants were interviewed. The central category that arose from the data is, relationships. This central category ties the other main categories together which are: language, sacred sources of power, Indigenous women, abuse of power, and knowledge. The findings indicate that there are many forms and manifestations of power which are related to each other. The source of power is in the interrelatedness of everyone to everything else that is known and unknown. Humility, harmony and balanced relationships produce the healthiest and most magnificent manifestations of power. The paper argues that understanding more about epistemologies of power will help illuminate a pathway by which Indigenous peoples and Canadians of settler ancestry can better understand one another, creating the shift in these relationships that is required in order to gather large-scale support for reconciliation and for ethical distribution of power resources in Canada.

Baawaajige

Baawaajige: my ideas for research are often revealed while sleeping. We as Anishinaabe People are able to connect to the spiritual realm through dreams. I will explore how Anishinaabe People utilize dreams and validate Indigenous ways of knowing without feeling shy and to be proud of where we obtain our knowledge. We need to normalize our dreams and visions within our writing. My conference presentation explores the use of dreams in academic writing as validated research. I want to privilege Indigenous research method and methodology that appears within our dreams, visions, and through fasting. How do we reference these in our academic writing? How do we provide context to such intimate moments between us and the Spirit World? How do we honour that knowledge in colonial academic papers? I will explore these questions while contributing to Indigenous research methods, and methodologies.

Trauma and Violence Informed Care Through Decolonising Interagency Partnerships: A Complexity Case Study of Waminda’s Model of Systemic Decolonisation

Through the lens of complexity, we present a nested case study describing a decolonisation approach developed and implemented by Waminda South Coast Women’s Health and Welfare Aboriginal Corporation. Using Indigenous research methods, this case study has unfolded across three phases: (1) Yarning interviews with the workforce from four partner health services (n = 24); (2) Yarning circle bringing together key informants from yarning interviews to verify and refine emerging themes (n = 14); (3) Semi-structured interviews with a facilitator of Waminda’s Decolonisation Workshop (n = 1) and participants (n = 10). Synthesis of data has been undertaken in stages through collaborative framework and thematic analysis. Three overarching themes and eight sub-themes emerged that centred on enhancing the capabilities of the workforce and strengthening interagency partnerships through a more meaningful connection and shared decolonisation agenda that centres Aboriginal and Torres Strait Islander families and communities. Health and social services are complex systems that function within the context of colonisation. Waminda’s innovative, model of interagency collaboration enhanced workforce capability through shared language and collective learning around colonisation, racism and Whiteness. This process generated individual, organisational and systemic decolonisation to disable power structures through trauma and violence informed approach to practice.