Science topic
Indigenous Studies - Science topic
Explore the latest questions and answers in Indigenous Studies, and find Indigenous Studies experts.
Questions related to Indigenous Studies
...other than Settler Colonial Studies?
My name is Kikila Perrin, a settler of mostly Germanic and Celtic lineage living on unceded lək̓ʷəŋən and W̱SÁNEĆ territory (Victoria area, BC) doing my PhD at UVic (INTD - Indigenous Studied/Geog), and I'm looking to publish a co-authored article that is a reflection on the embodied experiences of 2 settlers as they engage in "decolonization" work (this term is problematic). This feels more "settler colonial studies" (centring the experiences of settlers) than it does Indigenous studies (neither of us are Indigenous), and after some time googling for it can only find Settler Colonial Studies.
Appreciate any guidance the community can share.
HÍSW̱ḴE,
Kikila
How is the indigenous knowledge being lost in tropical countries?
Research on The Indigenous Native Women and their feminists theory!
Keenly looking suggestions about the prospect and challenges of scientific study in Heritage, Indigeneity and Folklore Studies (HIFS) at the educational institution around the world.
I am writing a research proposal on sidewalks in Ho Chi Minh City, Vietnam. As you know, the sidewalk is the place of seen and unseen, the symbol of the power. HCMC experienced many historical periods from the French colonial period to the socialist city. The study uses digital anthropological methods to study the sidewalk before and now by picture. Besides, the policy for sidewalk development will be considered and analyzed by the critical indigenous studies
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.
I would like to know if exist any study trying to explain the resilient process inside to the first nation. For be more exact in front of climate change and role perspective.
some of my data gathered from my research on how one ethnic group utilize their plants, include invasive plants. how come?
Amongst three cross-border communities in East Africa, food that is ready to be eaten may be classified in accordance to its taste and flavor of sour-to-bitter, bland-to-rancid and other community elliptic identification parameters.
It is an indigenous group in Chiapas, Mexico.
I teach and research in the area of Indigenous studies. Repeatedly I have conversations with individuals from all walks of life about Indigenous issues. These conversations occur after they ask what I do for a living, as is typical in the US and Canada. Almost invariably, I then find myself embroiled in a long and heated discussion about the indigenous topic du jour or am quizzed on my knowledge: "What do you mean, you don't know the word for (fill in the blank) in Arawak/Ojibwe/Navajo/Mohawk/"Indian?" I have become hesitant to tell people what I teach and will sometimes say, truthfully, "I'm an anthropologist." It recently struck me that I am not quizzed or confronted when I claim anthropology as my field but Indigenous studies leaves me open for all kinds of conversations, most of which I don't enjoy. So what is the difference? Why is Indigenous studies as a field open for critique by non-specialists while other fields are not? What about your fields, colleagues? Are you questioned, quizzed, subjected to opinions that are often ill-informed? Or does your field get a "pass?" I am considering an article/opinion piece on this topic but am not sure if there is really anything to this, other than my personal experience.
I will use a quantitative survey instrument and the entire population is: n=1623. I am hoping to obtain a representative sample. My population is very isolated geographically (inuits people). your comments or references are very appreciated.
I am synthesising thousands of pages of her life's work, but would like to know more about her.
I have only found studies utilizing the KAP survey in the health/medical field. Is it possible to use it in other disciplines too? Any examples in cultural studies, ethnography or indigenous studies? Thanks
I'm looking authors who relate agroecology with indigenous traditional knowledge specially related to the amazonian indigenous groups.
Does some one know sociologists and anthropologists who have dealt with the problem of how knowledge is constructed, and particularly cultural (traditional, local) knowledge in indigenous communities? I´m looking a good theoretic background that allowed me to understand knowledge as a social construction.
Thanks
Pd: Add you answers in english, spanish or french!!
general opinions and ideas in reference to indigenous cultural practices.
I am completing a state of the art for my doctoral thesis on valuation of traditional knowledge in the Colombian Amazon. I am interested in making a deconstruction of the concept of traditional knowledge that occurs in the discourses of local organizations and institutions that instrumentalize it on specific projects.
Swadish lists are apparently drawn from several parts of speech of a given language and select vocabulary for lower and higher registers of fluency in a language [please correct me if this is incorrect].
But if correct, then can someone identify a methodology used (beyond just identifying word order) to create such lists?
The goal is to construct written assessment tools/instruments to be administered orally for different Mayan languages from Meso-America. I do not assume a standardized dialect for Mayan languages, indeed some have marked differences. Such dialect differences could be identified as well, if the method uses samples from known dialect regions, the Swadish List then could be used to also distinguish dialect. Languages of interest: Mam, Q'anjobal, Popti, Chuj, Quiche, Awakateco, Ixil, and Achi.
What is your take on the argument of Theresa Schenck in "the Voice of the Crane Echos Afar" is? She says the Ojibway were originally the crane clan who in the contact era was located near the Sault - hence Ojibway being synonymous with Sault and Saulteax.
She argues the Ojibway nation was a historical response to territorial expansion, but that the identity of Anishinaabeg was widespread throughout many of the algonquian speakers? Essentially she is arguing the larger identity of the Ojibwa is historically emergent and derives from population shifts.
It seems pretty convincing to me, but not being Ojibwe, I don't really have much context to refute here.
I am writing a dissertation on reconstructing memory of post confilict situation of inidgenous communities in northern Uganda. I want to explore in this dissertation on why the indigenous communities draw symbols of the myth in memory and reconciliation process.
This question expects various feedback, experiences, examples,and case studies for establishing indigenous curriculum or courses. Welcome the experiences of making Aboriginal education part of formal (mainstream) curriculum or Aboriginal-based curriculum.
Hello - I am interested to know if there have been any large population studies of this question. In Australia we have population studies about the health status of Aboriginal peoples, but nothing that I know of that links this status with the impacts of colonisation. Does anyone know of anything - perhaps WHO - where this research has been done either in Australia and/or anywhere in the world?
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'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.
I am interested in the implementation of the initiatives based on the solidarity economy in indigenous communities. Can someone suggest me a good theoretical work that will give a wide perspective about the main discussions issues?
My PhD is about the Landscape of animism folk: african and maori
Few people would go further to highlight indigenous ontology within scholarship. Can anyone share their definition of indigenous ontology and its application within academic studies?
The concept "decolonization" does not seem to come firstly from indigenous scholars, e.g., Linda Tuhiwai Smith. Does anyone know which scholar first raises this notion? And based on what context?
As an ecologist, I reckon an 'Indigenous' person is who knows about his/her natural landscape (plants, land, animals etc.), cultural practices and knows to manage the landscape. However, in the contemporary world (especially in Australian context), some Indigenous people may have become 'exotic' to their own landscape, especially where they have been deprived to access their own land. Thus lacking traditional knowledge and knowledge of their landscape.
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?
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?
References-
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)
I am working on a paper on the comparison of situations of indigenous peoples in the Americas and I'd like to verify the proportion of indigenous lands in each country. For example, in Brazil, indigenous lands represent approximately 13% of the entire national territory. Data on other American countries will be useful as well.
Many of the thousands of indigenous languages in the world do not have a word for "wild" or any of its relatives -- wildness, wilderness, wilding, etc. -- in their vocabulary. Do you know any examples of indigenous languages that do?
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).
I have come across a lot of great and insightful research on African IK by researchers from all over the world. To enrich my perspective, I would like to get more acquainted with research by African IK scholars . I have learnt a lot from publications by Ngugi wa Thiong'o and Queeneth Mkabela. Anyone else you would recommend?
Most of Indonesian territory is waters; this consequently affects the long coastline (number 2 after Canada) and widely coastal area. Most of the highest biodiversity is in the coastal area and Indonesia has three dominant coastal ecosystem, i.e coral reef, seagrass bed and mangrove. It means that most of coastal people very much depend on these ecosystems' availabilities.
Most of the indigenous peoples in the coastal community have their own role in managing natural resources, including coastal resources, especially those related to their needs, such as fisheries. We known a few of community based management projects, which are run by indigenous people, such Sasi, Awiq-awiq, Panglima Laot, Parrompong, and so on. But most of them only manage how to maintain fisheries, not their habitat/ecosystem.
This is by the lack of education in most of indigenous people. They know that they should guarantee that they could earn or utilize their fisheries not only today but also at the future. But, they have a lack of knowledge about their fisheries resources being linked to their habitat or ecosystem.
I look forward to any feedback, suggested readings, and examples.
Welcome any feedback, examples, and contextual cases.
What is the status of nurturing Aboriginal talents in your case countries?
The assumption of this question is to inquire if indigenous traditionally cultural identity play a vital role in indigenous faculty's individual academic career development. I would like to ask whether that identity, or part of their identity, is of advantage or disadvantage to them in their academic careers (e.g., tenure track, promotion, employment, their own tribal sustainability). And why? In the era of this globalization, what kind of expectation should be desirable for the optimal indigenous talents, intelligentsia, and professionals?
In recent years, more and more indigenous and non-indigenous scholars/researchers are increasingly talking about indigenous research paradigms applied to various studies, but few mention how these paradigms contribute to a larger society or world. Some fail to address whether other non-indigenous and other diverse indigenous researchers can use a specific indigenous paradigm to their particular contexts. Would a too indigenous-based research paradigm limit its applicability? Welcome any feedback for this question.
Extremely interested in what other people think on this topic. Finding it hard to locate literature that shows a link between learning a language and an increase in cultural awareness / capital.
Looking at the involvement of social scientists in the study of climate, where exactly have they come in, and what role have they come to play.
A traditional healer is a person who is recognized by the community in which he lives as competent to provide traditional health care. They usually practices healing from generation to generation and uses traditional healing methods and medicine that are not scientifically tested. Most of these treatment methods are orally transmitted and have not been documented.
The knowledge of the traditional healers in Sri Lanka is currently tested by the Ministry of Indigenous Medicine by conducting a written and an oral test. The testers are usually Indigenous Medical Doctors who have scientifically studied Ayurveda, Siddha or Unani and have passed out from University.
My concern is whether such system of assessing traditional healers could really assess the knowledge of the healers? and What are the concerns in assessing the knowledge of the traditional healer who doesn't have a mainstream academic education in healing.
Colonizer’s objective of providing a Western Education was to promote cultural assimilation by introducing English way of life and English value system. Aim of such education system is to form a class of persons “Indian in colour, but English in taste, in opinion, in morals and intellect.” (Coomaraswamy A: 1946) The colonial Government and Missionary education alienated the young generations from traditional cultures, including religion, value system, language, literature, social occupational structure, and dress sense, making them “captive minds” of colonizers. (Alatas: 1974)
As long as the colonized nations follow the western education system, they will not be able to revive traditional knowledge or to safeguard cultural identity.
How can we introduce alternative forms of education? Is it practical in a world of increased globalization and homogenization?
Notes and References-
Ananda Kethish Coomaraswamy (1946) ‘Indian Culture and English Influence: An Address to Indian Students and Their Friends’, Massachusetts Institute of Technology, January 1944. New York: Orientalia. (P:31)
‘The Captive Mind’ according to Syed Hussein Alatas (1974) is ‘uncritical and imitative mind dominated by external sources, whose thinking is deflected from an independent perspective (P: 692) Quoted in Alatas, Syed Farid (2006) Alternative Discourses in Asian Social Science: Responses to Eurocentrism. New Delhi: Sage Publications (P.47)
Let's start with the classic question. In my opinion (and research) the indigenous is defined in a double process: on the one hand the process of coloniality -the forced positioning of indigenous peoples in a certain social class in the course of colonialism-, on the other the self-identification that has to do with indigenous movements and political ideologies such as indigenism and indianism. Mexican anthropologists called that in the 1970s "ethnic group for and in itself".
Can it be analyzed with social movements theories, like Resource Mobilization Theory, Political Process Theory, Collective Identity, Framing and so on?
At least in the Ecuadorean case, the indigenous movement takes part in a series of different organizations, movements and so on. There are at least 4 aspects on the different organizations of this movement:
- they are social movements (they fight for the interests of a certain group),
- they are development agents (they collaborate with international development agencies, such as USAID or GIZ, and implement their own projects),
- they are worker unions (they fight for the rights of rural workers in their region; some are members of a national union),
- they are part of or stand near political parties in different levels (not only the national indigenous parties Pachakutik and Amauta Yatari, but also local indigenous parties or other national parties)
- and at least one of these organizations is a confederation of church communities.
So, in this case -and I know that others, like in Bolivia or Mexico, are comparable- the indigenous movement is much more than what is traditionally understood as a social movement. Does anyone of you know of a theoretical and/or methodological approximation to this "special case"?
