- Ruth Mcconnell 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?
- Ken Hayward 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?
We have made progress in the face of adversity over time - since colonisation. This is testimony to the pride, resilience and spirit of our people. Also through the work of non-aboriginal Australians who support our peoples rquirement to equality.
Unfortunately our governments continue to shift the goal posts.
Policies and programs such as the Northern Territory Emergency Reponse 2007, restricts some of our people's basic human rights. Successive governments have continued this policy although condemned by the UN.
Why would they do this? Possible Answer - Access to resources with a minimum fuss.
Institutional Racism is paramount in Australia and colonisation continues through Systemic bias .... Savitch 1975 p8. Read: Binan Goonj Bridging Cultures in Aboriginal Health 2010 3rd edition Eckermann etal. www.binangoonj.com.au
Our children die 3 times more than any other Australian Child and the life expectancy gap in comparison to Wadjella (non-aboriginal) Australians is worse than other westernised countries.
Interesting indeed that Savitch wrote in 1975 decades later there are small improvements and there are a few major developments. Mainly due to our voice yes but also due to our developmental expertise in living in two worlds.
Australia is a great place to live for the majority of Australians who are quite comfortable. We pride ourselves on being a champion nation who cares for those who require our help and support to become autonomous in their lived experience. Including the effects of natural disasters on other peoples.
There is vast Diversity & Variation in the lived experience in being Aboriginal/Indigenous Australian. This lived experience is multi-faced.
Indig. people of Australia are 3% of the total population equating to minmal voting power. Alas their is a health policy appropriately titled Closing the GapFollowing
- John Christopher Guenther 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?
I'd be glad to Che-Wei.you might be able to help me too, from an international perspective. ThanksFollowing
- 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