Che-Wei Lee added an answer: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?
Thank you Mike for your feedback. It appears that bilingual and bicultural capabilities are the key to succeed in two or more different social structures.Following
Reece George added an answer:Can someone point me towards various ancient research methods?
I'm interested in comparing Indigenous research methods with other ancient cultures. Indigenous research methods are relatively well documented for Australian Aboriginals, New Zealand Maori and North American Indians. I was hoping to locate examples of other non-Western (non-Eurocentric) research methods used by cultures, such as China, Africa, South America, India etc. For example, what methodology did the Chinese use to develop their knowledge of Chinese medicine? I realise these methods may not have been documented or may be in a non-English language. Any leads would be helpful at this stage.
The responses have been intellectually overwhelming. Its still difficult to reply with a thoughtful response without actually starting to read the references and then to start writing a paper. There is already a depth of references available in the answers. My sincere appreciation for taking the time to share your knowledge. Thank you M. Miles for the kind words, I believe we have much in common.Following
Simon Lambert added an answer:What is known about infant care amongst Maori, specifically attachment styles and parenting?
Does anyone know of research done in this area covering these topics? What is the attachment process like for Maori? Are they different from Western parenting styles in that they reinforce greater interdependence (due to being more of a collectivist culture) rather than independence (which is fostered in individualistic focused cultures)? With urbanisation have Maori parents adopted more western forms of parenting?
There are many research projects on Maori child rearing (e.g., http://dnmeds.otago.ac.nz/departments/womens/paediatrics/research/nzcyes/maori.html ). I'd draw your attention to two broad approaches: standard/Western approaches and 'Kaupapa Maori' approaches which are Maori-centric and would more likely give you more useful information for your questions (e.g., http://www.kaupapamaori.com/action/21/ ).
As for the adoption of Western approaches, this took place very earlier in the post-contact period, some driven by Maori (literacy, Christianity), others enforced through colonization.Following
Michael Issigonis 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?
In Manitoba the situation is not different than any other part of Canada, but in the education field there has been a program for the education of native teachers for the last 40 years. It was established by a Greek professor and has graduated at least 1100 aboriginals (as teachers). The program ran as an extension of the university in remote & rural towns and the professors travelled to each location for the course delivery. Most graduates stay and work in their own communities and they are proud to be professional and employed. The general population is aware of this program and its achievements.Following
Maurizio Alì added an answer:Please, could you advise me about key ethnographic works on care-giving time (both within urban and native or indigenous communities)?
I am looking for quantitative studies using the "care-giving timing" protocol, describing how much time every adult member of the family (the care-givers) spends to educational activities with the younger members of the family. Please, I am not interested in general studies or qualitative approaches: I am ONLY interested in quantitative studies based on the observation of the care-giving time.
Actually, I am working on a PhD thesis and my goal is to demonstrate the impact of compulsory schooling on native communities domestic dynamics. I observed care-giving time within the two communities I am working (the Wayana-Apalaï people, in the Amazon sector of French Guiana, and the people of Hiva Oa, a remote island in French Polynesia) and I would like to compare my observations with the results reported in other ethnographic studies.
Thank you very much for your help.
Thank you Arold and Lucero!Following
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
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
Che-Wei Lee added an answer: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
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
About Aboriginal People
survival of the Aborigional people in the global villlage and protection from exploitation of globalization