- Joy Bullen added an answer:Where can I find literature of social work intervention models that can be used to effectively support reentry into society for Maori male prisoners?What are the social work intervention models that can be used to effectively support reintegration into society for Maori male prisoners and prevent their return to prison within a five year period?
Are there international reintegration approaches that could be considered useful in a NZ context?
Specific information for Māori reintegration is sparse.
Maruna, S. (2011). Judicial Rehabilitation and the 'Clean Bill of Health' in Criminal Justice. European Journal of Probation, 3(1), pp97-117.
Opie, D. (2010). From Outlaw to Citizen: Transitional Experiences and Status Change. Breaking Down the Barriers, Getting Prison Numbers Down: Alternatives that Work.
Stemen, D. (2007). Reconsidering Incarceration: New Directions for reducing crime. Vera Institute of Justice. New York: Available at http://www.vera.org/publications.Following
- Kamaljit Kaur Sangha added an answer:What is the meaning of Indigenous well-being?Indigenous well-being, as per my knowledge and discussions with Indigenous people in Qld, suggests it is much more than just access to facilities or fulfilling materialistic needs for living (usually how ABS measures well-being). It involves, in its very deep sense, peoples' connections to their country, to be able to visit their land and to be able to pass on such connections to the next generations, people's identity and culture.
I would like to invite you to add to our discussion on this topic:
How we can appropriately address Indigenous well-being?
How we can incorporate people's connections with nature into well-being measures?Similar situation here in Australia where well-being is viewed and applied from a western perspective, no incorporation of Indigenous values values about their land/country. I had FGMs with the communities and its a major concern expressed by all the participants. Coming from ecological background, this is important not only for Indigenous communities, but for everyone.
There have been some initiatives but nothing concrete.Following
- Dawn Bennett added an answer:Who are the traditional knowledge holders who are not indigenous?Traditional knowledge has been defined as 'the cumulative and dynamic body of knowledge, know-how and representations possessed by peoples with long histories of interaction with their natural milieu. It is intimately tied to language, social relations, spirituality and worldview, and is generally held collectively. Too often, it is simplistically conceived as a pale reflection of mainstream knowledge, in particular, Science.' (UNESCO: 2006)
Indigenous knowledge is the local knowledge that is unique to a given culture or society and which is usually passed down from generation to generation, by word of mouth. It is the basis for agriculture, fishing, health care, food preparation, education, carpentry, tool making, environmental conservation and a host of other activities. (SLARCIK: 1996: vii) Indigenous knowledge is the traditional knowledge of indigenous peoples, or local knowledge particular to an area, region or country, etc. Thus all indigenous peoples are traditional knowledge holders, yet all traditional knowledge-holders are not indigenous. (UNESCO: 2006) Then who are the traditional knowledge holders who are not indigenous?
UNESCO (2006) Traditional Knowledge http://www.unesco.org/bpi/pdf/memobpi48_tradknowledge_en.pdf (last retrieved: 3 Feb 2013)
Sri Lanka Resource Centre for Indigenous Knowledge (1996) Proceedings of the First National Symposium on Indigenous Knowledge and Sustainable Development. March 19-20, 1994. Colombo: Sri Lanka Resource Centre for Indigenous Knowledge (SLRCIK)Hi, Thank you for continuing this conversation. I was looking for a way to address a reviewer's question: 'Q2: Are traditional Aboriginal knowledge holders the only people authentically and 'intrinsically' connected to place?' The answer, of course, is 'no'! But I needed to say more than that, and this conversation and the sources posted by Nirekha have really helped. Amba, I have included the example of crop behaviours in relation to place-based connections and knowledge that is not a kin connection. Please say if you would rather I didn't use that example, or if you'd prefer me to quote a paper you have written. DawnFollowing
- Adrian J Tomyn added an answer:What is the incidence of racism and/or discrimination experienced by Aboriginal people living in cities and remote locations in Australia?I am having trouble finding statistics that evidence the incidence of racism and discrimination experienced by Aboriginal people living in cities and remote locations. Is there a difference in the experience of racism and/or discrimination as a function of geographic location?Good point. Although there are a number of papers that have asked people to indicate the frequency and nature of perceived discrimination. But again, this relies on retrospective recall which is problematic and the issue you raised - subjectivity.Following
- Makere Stewart-Harawira added an answer:What is the origin of Indigenous community-based education? Which scholar first raised this notion?I look forward to any feedback, suggested readings, and examples.Following
- Lorraine Muller added an answer:What are concrete ways to decolonize research?Since the publication of Linda Tuhiwai Smith's book (Decolonizing Methodologies - Research and Indigenous Peoples), researchers are increasingly aware of the importance of adopting decolonized research methodologies. However, although one might understand the concept, it can prove somewhat difficult to implement in a research project. I would be interested to know about concrete examples where researchers and indigenous/aboriginal/native people have developed effective ways to decolonize research.Sorry for the double post above. I thought that the first one was lost in the ether as it did not appear straight away.Following
- David Alexander Schulze added an answer:What are some successful accounts of implementing OCAP principles with aboriginal people?In Canada, aboriginal people have developed a set of principles to govern data ownership, control, access, and possession (the OCAP principles, see the attached link for more information). I would like to know of concrete examples where these principles have been applied to research project, whether it worked or not. Of particular interest to me are examples detailing what has helped in the implementation of the OCAP principles, and what barriers can be encountered (and, if known, how can these barriers be overcome).Following
- Phil Jones added an answer:What are the possible key questions that are generally asked in an ethnobotanical survey?During interview with the local informants/traditional healers what are the questions that are usually asked?Your question is extremely broad, but I actually just had a class session today about combined quantitative/qualitative ethnography design.
My advice is to read a pharmacological journal article profiling a drug which we don't know overly much about and replicate that empirical, objective, and extremely concise kind of descriptive language - but describe it in non-technical terms that anyone could pick up and read and understand (like the way Scientific American does with its articles).
Follow that up with an ethnography whose theme question is to understand what your research participant demographic's relationship is with the medicine in question, and rather than going in with a research thesis in mind - just start by asking lots of questions beginning with "HOW" (not "why", as the former word will get you more subjective, emotional, and humanistic data that a good ethnography needs.
Some example questions:
"How do you use this medicine?"
"Who uses it?"
"How often do people use it?"
"What do they use it for?"
"What does it do?"
"How does it affect people?"
"How does it affect your village/town/tribe/culture/society/city?"
"When do you use it?"
From there, you'll get a very clear descriptive picture of what that medicine means in that culture, and you can pick a focus for the paper itself at that point easily.Following
- Lyle Frank added an answer:What is the situation of the indigenous people in your country?Colonization has caused issues for many countries. It is not unheard of that indigenous peoples are fighting for changes of all sorts (rights, land, equity, etc.).
Do indigenous have a voice in your country?
Is the general population educated about the indigenous culture(s)?
Is there awareness of the situation they are in?
What would you like to see change?I understand the use of the terms and I agree there is much research that needs to be done. We need the assistance of outside researchers, but only if we request it and it has to be based on our epistemology.Following
- What kind of the basic competence do Aboriginal students need in the 21st century? Welcome any feedback, examples, and contextual cases.Prof. Duane W. Champagne argues, "To make college and professional schools relevant to American Indian communities, the colleges must produce students who are intellectually equipped to address the contemporary issues confronting tribal communities from an informed cultural understanding of tribal nation goals, values, interests, and plans" (see source).
Added to his point, I further argue that Aboriginal students to cultivate their transculturation capacity to meet the need of themselves, their communities, and mainstream society.
Source: read more at http://indiancountrytodaymedianetwork.com/2014/02/01/united-states-needs-produce-more-native-phds-153296.Following
- What a successful indigenous higher education student might look like now and in the future? The assumption underlying this question is to inquire whether cultural identity is still the most important factor that leads to indigenous students' success in higher education in the 21st century and beyond. Can we define a successful indigenous student as a person who succeed in mainstream education without his or her native ethnic identity? How can we better define or reconceptualize so-called a successful, or good, indigenous student?I think this is a very important question about how to cultivate the next indigenous generations, and look forward to other feedback or any thoughts on this topic.
If we have a range of assumption or definition for successful indigenous college students, we will have a clear cultivation program or educational system that can equip indigenous students for more diverse society or challenging world.
I would argue that Indigenous students will need a lot of hard work to learn their native cultures, languages, and histories first, then need various support systems to guide them how to go back and forth between mainstream world and their own tribal communities, without losing their ethnic identities.
For instance, indigenous students will need to learn more languages, especially their mother tongues, and then master their local mainstream languages; if any, they may need to learn English as well.
Second, they will have to learn their cultures substantially, and engage their cultural activities effectively. Then, they will also learn how to transform themselves when they are required to survive non-indigenous societies economically, academically, and socially. If they want to engage in that field smoothly, they may need to obtain the better skills than dominant people.
Other requirements will go on if we try to expect a kind of trans-cultural identity and capacity for successful indigenous students. Speaking of these points right now, can you imagine how difficult our future indigenous college talents will face in the process of their learning and professional training.
I assume that the above definition is just one of the successful indigenous college students. What about other characteristics do they need now and in the future?Following
- Do the writers/researchers of indigenous studies really need to avoid defining who is indigenous people? Many references debating the definition of indigenous people(s) suggest that the writer/researcher/scholar of indigenous studies should not, better not, or cannot define the so-called indigenous people. But this assertion seems to limit some meaningful studies for indigenous populations, especially when we want to do international, cross-cultural, or comparative studies. I believe that indigenous people(s) share some commonality; yet, I would like to ask the reason why we cannot define the term "indigenous." Contrarily, if we can define "indigenous", to what extent would the definition be within a reasonable or appropriate range? I am curious about why indigenous peoples' self-identity would become so political or threatening for some people. Hope to hear more from different voices or examples on this issue.Thank you Philipp!Following
- Jennifer Tantia added an answer:How does phenomenology relate to sense of place and what are the best articles or books to read on this topic?How does phenomenology relate to sense of place and what are the best articles or books to read on this topic?Hi!
I would suggest looking into Body Psychotherapy and/or Somatic Psychology. Based in phenomenology, it's all about the boundaries of the body, etc...check out: The European Association for Body Psychotherapy: www.EABP.org to start. they have lots of articles that are available for free.
- Siddhartha Shankar Ray added an answer:Decolonization of Indian Health CareI am just starting research focused on the decolonization of tribal healthcare as a means to improve tribal health disparities. This article will be helpful since there is a dearth of information on the topic in the primary care realm. Integrated (biopsychosocial) care is always the ideal. If anyone out there has information on any pilot programs or individuals who are doing work in this area, please let me know!Thanks Mary;
I have just received the Tribal Health Bulletin, a biannual publication on Tribal Health and found one article Tribal Inequality: the challenges remain by M. Muniyandi & Neeru Singh which might be of interest to you. The text may be sort of popular article but the reference part is quite informative. Today,I had a mail exchange with Dr. R.K. Sharma, their Library Officer & I learnt from him that all the issues of Tribal Health Bulletin are available in their website. Besides, the Anthropological survey of India too are doing little bit research on Tribal Health as I just learnt from their newsletter. You may try that too if you feel like.
Siddhartha S. Ray,.Following
- Soul Shava added an answer:IK Representation:<br /> I would like to interact with researchers that are working on or interested in the representation and application of indigen...IK Representation:
I would like to interact with researchers that are working on or interested in the representation and application of indigenous knowledges.I am researching into the interface between indigenous/traditional and modern medicine and will be like to interact with people with a similar interest.Following
About Aboriginal People
survival of the Aborigional people in the global villlage and protection from exploitation of globalization