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Native Ways of Knowing: Let Me Count the Ways
Abstract
Abstract This paper reviews Native Ways of Knowing,and similar terms in academic scholarship. Part I introduces questions to guide a discussion on Native Ways of Knowing. Part II deals with the assumptions or general framework,for this discussion and definitions. Part III describes a continuum to analyze the use of the terms Native Ways of Knowing (NWK), indigenous ways of knowing, and traditional culture in academic venues. The description is helpful as means of placing scholarship on Native Ways of Knowing contextually and temporallyin mainstream,academicreview. Part IV deals with sample scholarship described using a non-hierarchical typology of process, position, person, and product (results). It draws on twenty-five pieces of scholarship in the last decade. Part V presents a term lattice derived from use of the terms in representative publications and draws conclusions about the use of terms. ,3 Native Ways of Knowing: Let Me Count the Ways
... Indigenous knowledge has been defined as the cosmologies, values, cultural beliefs, and webs of relationships which are embodied in specific communities (Dei, 2002). Indigenous knowledge is as diverse as the communities in which it based and Aboriginal populations in Canada and the United States have significant within-group differences in language, traditions, and cultural practices (Restoule, 1997;Warner, 2006). These differences are reflected in the Indigenous knowledge of the groups because Indigenous knowledge is rooted in language and culture (Pember, 2008;Steinhauer, 2002). ...
... There are many differences between Western and Indigenous ways of knowing; one of the most significant differences is that in the Western paradigm knowledge can be obtained and owned -in effect knowledge is a noun while the Indigenous conception focuses on knowing, a verb (Warner, 2006). This implies that Indigenous knowledge is not something which can be possessed by a single individual; it suggests that knowledge is shared with all of creation because all things are interconnected (Steinhauer, 2002). ...
... Indigenous ways of knowing are described as relational because of the concept of interconnectedness and because Indigenous ways of knowing views things from a holistic perspective (Steinhauer, 2002). The relational nature of Indigenous ways of knowing is a stark contrast to Western ways of knowing which attempts to dissect and compartmentalize nature to understand it (Dumbrill & Green, 2007;Warner, 2006). Indigenous ways of knowing do not discount analysis entirely; instead analysis must be balanced with synthesis. ...
Colonization attempted to eradicate Indigenous knowledge and Indigenous Ways of knowing through coerced education, yet education may be the key to the healing journey for Aboriginal people in Canada. At present the educational system is not serving Aboriginal students well as measured by levels of student success. The integration of Indigenous knowledge, community and education increases the likelihood of success of students in educational settings and promotes healing from colonization. Research suggests that a community based model of education is not only appropriate for Aboriginal students but is likely to enhance their education by providing community controlled and culturally relevant experiences.
... 87). Warner (2006), using the term Native Ways of Knowing, describes Indigenous Knowledge as "acquired and represented through the context of place, revolving around the needs of a community and the best efforts to actualize a holistic understanding of the community's environment" (p. 150). ...
... Expanding from the individual notion of Western thought and intellect, Indigenous knowledge challenges the individual to view his/her relationship in the context of the community, natural environment and global perspective (Cajete, 2000). Warner (2006) differentiates between "the emphasis of Native Ways of Knowing on knowing as a verb and Western educational practices that emphasize the accumulation of knowledge, a noun" (p. 150). ...
... Knowledge and behavioral norms are passed through generations of First Nations people in different ways from culture to culture (Barnhardt & Kawagley, 2005;Demmert, 1999;García et al., 2009;Warner, 2006). When single elements of language, place, history, and ceremony are removed, identity and social norms are also lost (Basso 1996;Hinton, 2014;Holm 2005;Holm et al. 2003;House 2002). ...
Indigenous youth are systemically underserved by 4-H and other positive youth development (PYD) organizations. Many underserved First Nation communities in the United States could greatly benefit from programs that foster youth thriving; however, these programs tend to be ineffective in creating culturally reflective spaces for Indigenous participants. In this article, we argue that the Peoplehood Model should serve as a unifying model for the inclusion of Indigenous identity in programming, and that cultural humility should be firmly integrated into program design and assessment. We also propose that, to support Indigenous youth thriving, PYD practitioners must intentionally create a "partial vacuum" that supports youth creating program context and thriving.
... We each took a risk negotiating what Poole (1972) and Ermine (2007) described as ethical space, a theoretical space, but also, a lived space between people, cultures, or value systems. This space of engagement involves the explicit interactions of people, but also, the unseen levels of thought and feeling where the nature of one's approach and entry into this space influences and animates the kind of relationship that develops, and the nature of its outcomes (Ermine, 2007 (Warner, 2006). The necessity of such vulnerability involved, we believe, the transition from any denial and defence of difference to a necessary adaptation and integration of difference that is encountered (Bennett, 1993) . ...
This paper discusses the challenges and experience of two faculty members (one Inuit, one White) as they seek to aid each other in fulfilling the institutional tenure track and program demands made upon them and as they seek to address how to engage teacher candidates in Indigenous knowledge and anti-racist education. There is discussion of practical action and resources for teaching anti-racism through privileging Indigenous knowledge and “unfolding” Eurocentric science, and of the ethical and philosophical challenges and what transpires in negotiating the individual and ethno-cultural difference of each faculty member through an Indigenous gaze (Ermine, 2007).
ôta masinahikanis masinahâmok tânisi e-kî-isi-âyimihocik ôki nîso ataskeskesak (peyak ayaskîmow, peyak wâpiski-wîyâs) ekwa mîna tânisi e-isi-wîcihitocik ôma kâ-masinahikehecik ekwa mina ôhi kiskinwahamâkana tânisi ka-isi-kiskinwahamawâcik iyiniw-kiskihtamowin ekwa namoya ka-pakwâtitohk. mâmiskôcikahtew tânisi ka-isi-atoskahtâkik ôma namoya ta-pakwâtitohk âpacihtâtwawi kihci-iyiniw-kiskihtamowin ekwa mina ka-taswekinamihk moniyawîpinikewin ekwa ta-kwe-miyo-wîpinike mâka ka-ahkâm-mâmawi-atoskâtamihk poko sôskwâc pakwâweyak ta-iyiniw-wâpahtekowisit.
... Indigenous ways of knowing. Warner (2006), using the term "Native ways of knowing," describes Indigenous knowledge as "acquired and represented through the context of place, revolving around the needs of a community and the best efforts to actualize a holistic understanding of the community's environment" (p. 150). ...
Indigenous communities have strengths and wisdom beyond Westernised culture’s recognition and understanding. However, there continues to be significant difference in literacy and life skills between
Indigenous and non-Indigenous adults.
This article reflects on a project that investigated how technology could best support adult literacy learners in an Australian Indigenous community. It provided insights into how local people perceive the concept of literacy and the significant role it plays in critical thinking and quality decision making. The project aimed to create a set of principles to support adult literacy learners, which could be interpreted and applied on a global level.
A new theoretical framework – the Community Strength Model – emerged from the project. The cyclical model serves as a tool to assist researchers with conceptualising the collective process of learning within an Indigenous culture, where being true to Indigenous knowledge and Indigenous ways of
learning is imperative to successful outcomes. It also provides a structure to facilitate respectful research, which can be adapted for Indigenous
communities globally.
... The value of respect is founded upon the knowing that all are imbued with "spirit and knowledge" (Little Bear, 2000, p. 78) and were created with a purpose of contributing to the survival of the whole, rather than any form of the individual (Deloria, 1973;McKenzie & Morrissette, 2003). It is a concept that is cyclical, interconnected and functions in terms of place (Deloria, 1973;Warner, 2006;Zapf, 1999). in this worldview humans belong to the land (Deloria, 1973). That family as a social institution fulfils in some measure all the various roles of social institutions: it performs a mediating or bridging function, helps the individual understand the world and respond appropriately to society's expectations, and helps society recognize and make a place for the individual (Family Life in Various Traditions, ¶ 39). ...
... Lee (1992) describes how the legislation initially put in place by the Canadian government distorted, if not removed, traditional Indigenous forms of governance (Lee, 1992). Warner (2006) mentions that initially outsiders failed "to distinguish between matriarchal and patriarchal governance systems" (p. 149). ...
... School health literature reveals that the promotion of wellness through schools has historically been and continues to be relatively uniform across the U.S., evidencing a significantly singular national story of what it means to be well (thin, physically active, disease-free and productive); what is required of people to be well (practice a lifestyle of healthy choices and exercise self-control); and what is at stake in being "at risk" for un-wellness (poor quality of life, disease and illness, negative affect on the health of the U.S. social body). It is a health grand narrative historically rooted in national economic productivity and national security efforts (Azzarito, 2007;Azzarito, Munro & Solmon, 2004;Pangrazi & Dauer, 1995;Pinar, 2004;Warner, 2006). These health grand narrative efforts have historically focused on shaping the body of male citizens into "strong, muscular, able" men and shaping the female citizen body into "soft, nurturing, reproductive" women (Azzarito, 2007;Pinar, 2004). ...
... The primary difference between the two lies in the emphasis of Native Ways of Knowing on knowing as a verb and Western education practices that emphasize the accumulation of knowledge, a noun. (Warner, 2006, p. 150) In the Saulteaux/Ojibwe worldview, knowledge for the pursuit of gaining knowledge is problematic. ...
... Keeping in mind that "the standard for social work education and practice is literature and education based on the worldview, lifeways, and reality" of the dominant mainstream (Sinclair, 2004, p. 53), one of the goals of the project was to explore the types of curriculum and program design that would be culturally relevant in Indigenous communities for Indigenous people. Programs that have an Indigenous perspective have adopted models shaped by the uniqueness of Indigenous world views and traditions, a holistic approach to social welfare as well as the need to address the historical and contemporary impact of colonization on Indigenous consciousness (Morrisette, McKenzie, & Morrisette, 1993;Warner, 2006). ...
McGill University School of Social Work initiated a research project in October 2005 to examine the social work education and ongoing professional needs of the First Nations communities of Kahnawake and Kanehsatake. These communities had previously been served by a 30-credit certificate program. Using qualitative methodology, the project sought to gather data which would eventually assist in the development of a curriculum and pedagogical approach that would reflect the social and cultural reality of these communities as part of the regular BSW program. This paper describes the process, key findings, and potential next steps for the School.
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