Indigenous

This study examines some of the ways institutional policies and practices can support or hinder the successful transition to post-secondary education for Indigenous people. Tracing the path from Indigenous high school student to post-secondary education applicant and utilizing knowledge gained from interviews, focus groups, and online surveys as part of an institutional ethnography approach, we offer recommendations for institutions and applicants to help increase enrollment and enhance the success of Indigenous post-secondary students. We share implications for institutions and post-secondary education applicants utilizing self-identification or cultural identity tracking.

In this paper we draw on a study alongside urban Indigenous families in western Canada that inquired narratively into their experiences as they readied their children for, and their children participated in, kindergarten. We built relationships with eight urban Indigenous families. As we looked across their experiences, six resonant threads became visible: each family and their life situations are unique; families wish for mutual respect and collaboration between school and family; respect is significant; families are invested in their children doing well in schools; siblings shape stories of school readiness; and intergenerational stories and places shape readiness.

Over the past 10 years, great improvements have been observed in the Year 12 attainment rate of Indigenous Australians. This has been due, in part, to government funding of programmes aimed at improving education opportunity for Indigenous Australian students, including funding of scholarships for students from remote areas to attend boarding schools. The current qualitative study investigated the perspectives of school leaders and Indigenous secondary students across the Australian state of Western Australia, on the utility and impact of this boarding provision. Students identified that boarding education allowed them to achieve a dual goal of meaningful career pathways and improved health outcomes, although they faced challenges unique to the Indigenous boarding school experience in terms of student self-concept, racism, homesickness and post-school transitions.

An increasing number of migration scholars have been critical of the narrative of Canada’s successful immigration history, because of its neglect of colonial and discriminatory practices against Indigenous peoples and racialized minorities. This paper seeks to engage critically with this scholarship by insisting on the distinct places Indigenous peoples have in Canada’s immigration history and migration narratives. By comparing various administrative programs and policies on immigration, the paper identifies the continuous marginalization and invisibility of Indigenous peoples over time. A closer look at the contemporary employment conditions of both groups highlights the administrative process of making Indigenous peoples invisible and disconnected from the wage economy, unlike migrants who are explicitly constructed as connected to it. The paper concludes with a call for further critical migration scholarship, with the examination of the history of Indigenous-settler-immigrant ent...

The paper explores citizenship positions for the Sami as citizen in the overarching policy document for the Norwegian school. Informed by the perspective that policy documents hold discursive productivity in the Foucauldian sense, this document is regarded as vital for locating normative cultural ideals. The analysis points to three discourses: indigeneity, multiculturalism and the common Norwegian cultural heritage perspective. Although the analysis suggests that there is a variety of possible citizenship identity positions, tensions are located in their ontological and epistemological claims regarding what it means to be Sami. The paper argues that indigenous perspectives might both challenge and complement current ideas of citizenship and human rights education. Notably, indigeneity accentuates the tension between universalism and recognition in human rights education. The paper also points to how the curriculum has great ambitions about the possibilities of inclusive practice wi...

Māori wellbeing is the foundation of Māori development, yet Indigenous peoples (including Māori) are often invisible in universal measures of wellbeing. In 2006 Mason Durie outlined Māori-specific measures of wellbeing, built upon Māori understandings of what constitutes a “good life”. Following Durie this paper describes developments in the culturally responsive measurement of Māori wellbeing. These have culminated in Te Kupenga, the 2013 survey of Māori wellbeing by New Zealand Statistics, and two Māori mental wellbeing assessment tools, Hua Oranga and the Meihana Model. Gaps remain in the measurement of collective Māori wellbeing, or whānau ora, with individual reporting on whānau wellbeing currently being used as a proxy. More information is also needed about Māori subjective wellbeing in order for this to be fully captured in measurement tools. The close involvement of Māori in the development of any wellbeing measure is essential for that measure to be culturally responsive and valid.

The relationship of Indigenous knowledge to the academy remains a challenge in Australian Universities even in this postmodern and postcolonial moment. This paper recognises the need to extend discussion about how Indigenous people might be facilitated within the academy to bring their knowledge-models into the university and its traditional dominant knowledge systems. This paper looks at Practice Led Research (PLR) as a way of supporting the transition of Indigenous community scholars into university postgraduate courses. It explores how PLR may contribute to an appropriate entry point into postgraduate studies for some Indigenous practitioner-candidates who have significant life experiences and narratives and/or productions of artefacts that act to replace the breadth of'undergraduate credentials. Indigenous people are facilitated in bringing their knowledge-models into the university and the academy when we act upon being inclusive rather than exclusive regarding the explicat...

A trusted and well-used method of collecting data and information has been that of formal questionnaire surveys based on carefully, and sometimes not so carefully, constructed random sampling frameworks. This provides a degree of control over the validity and representative nature of statements which can be made about particular populations. Although an efficient and frequently effective way of collecting large amounts of data, there can also be difficulties with this approach. Questionnaires can impose their own logic on ...

In recent decades, the consideration of Māori law in Aotearoa New Zealand state law has taken on a new momentum. Law schools are improving their teaching of tikanga and Māori law in compulsory and specialist law papers. The judiciary more often cites Māori law as relevant to legal decisions. The Māori Land Court has normalised the use of tikanga and Māori law in its deliberations, and the District Court has new expectations for the use of tikanga Māori in its processes. This is not to say that the way Māori law is incorporated in or recognised by these institutions of the state, and state law itself, is a settled matter, however. A conversation on this is taking place in Aotearoa New Zealand, and this thesis is intended to contribute to that conversation. This thesis explores the questions of what Māori law is and what some of the objects of Māori law are. It reviews what the non-written visual means of documenting Māori law might be and how these means help to communicate Māori law...

This paper develops a decolonial comparative analysis of the concept of property rights, taking into consideration the decision of the Inter-American Court of Human Rights, ruling on collective property rights of indigenous people for the first time against Brazil (case Xukuru People versus Brazil, 2018). For this purpose, the innovative method of decolonial comparative law, promoted by Ralf Michaels and Lena Salaymeh at the workshop organized by Max Planck Institute for Comparative and International Law on 2019, was used to comparatively analyse private property rights and the collective property right in the Brazilian legal system from a decolonial perspective. The Xukuru indigenous case clearly shows the diverse problems and conflicts that arise when using the concept of property right based on a strong Eurocentric tradition. The challenges of registering an indigenous property in Brazil were identified in this context as a dysfunctional colonial model of private right that obstr...

he primary aim of this study was to investigate the effect of a community and school sport pro-gram (SCP) on Indigenous adolescents' life skills and physical activity levels within program ses-sions. A secondary aim was to determine the acceptability of the SCP. Participants in the SCP (n = 34; 89%) participated in a 10-week case study (age = 13.7 ± 1.16; 58% girls). Systematic observa-tions of SCP sessions were conducted to determine physical activity levels and a life skills ques-tionnaire was implemented. Acceptability measures included retention, implementation, atten-dance rates, and interviews with participants [n = 18] and key stakeholders [n = 6]. Systematic observations indicated that Indigenous students were engaged in MVPA for 58% of lesson time. Participants' life skills remained unchanged (p = 0.93). Interview data showed that Indigenous students and key stakeholders believed the SCP was acceptable. This study highlights the need for partnerships between Indigen...

In the face of an ongoing colonial violence across the land now known as Canada, Indigenous families and communities of the missing and murdered Indigenous women, girls and two-spirit+ (MMIWG2S+) continue to navigate and mobilize in response to a criminal justice system that has long ignored and neglected the murders and disappearances. The Unearthing Justices Resource Collection is an unfinished collection of more than 500 documentation of these grassroots initiatives. The powerful and transformative community care initiatives, as documented in the 500+ grassroots initiatives demonstrate the resource, skill and strength that already exists in Indigenous communities. It also highlights the many facets of what justice is and needs, beyond what a criminal justice system can provide. Using a justice mapping approach, this article traces the varied approaches to justice in the absence of criminal justice support.

Study of the ecological and economic effects of invasive species has paralleled their progressively pervasive influence worldwide, yet their cultural impacts remain largely unexamined and therefore unrecognized. Unlike biological systems, where the ecological consequences of biological invasions are primarily negative, fromanethnoscientific standpoint, invasive species ’ impacts on cultural systems span a range of effects. Biological invasions affect cultural groups in myriad, often unpredictable and at times contradictory ways. This review groups case studies into a conceptualmatrix suggesting three categorically different cultural impacts of invasive species. Cultur-ally impoverishing invasive species precipitate the loss or replacement of culturally important native species and their associated cultural practices. Culturally enriching invasive species augment cultural traditions, through their inclusion in lexicons, narratives, foods, pharmacopoeias and other tangible and intangi...

Background and Aim: Pig production remains crucial to the livelihood of farmers in Zambia. However, low production continues to undermine efforts to reduce animal protein deficit; hence, the need emerges to improve production through biotechnology. To contribute to the prediction of their acceptance, this study assessed the attitudes and preferences of traditional farmers toward reproductive biotechnologies by exploring the socio-demographic characteristics of farmers. Materials and Methods: The study conducted a cross-sectional descriptive survey that employed a mixed-methods design with a qualitative-quantitative methodological triangulation. Quantitative data were obtained from 622 respondents using a questionnaire, whereas seven focus group discussions (FGDs) were conducted to obtain qualitative data. Descriptive statistics and thematic analysis were used to analyze quantitative and qualitative data, respectively. Results: The majority (65.1%) of the respondents were low-income ...

Organizador: Wesley Henrique Alves da Rocha

O livro apresenta contribuições significativas para a construção de uma Psicologia decolonial, assim como os autores(as) tiveram a preocupação de trazer perspectivas críticas, desconstruindo conceitos e práticas cristalizados. Assim, procuramos construir pontes e apresentar caminhos possíveis para construção de conhecimentos e práticas decoloniais na área de Psicologia.

ISBN:
978-65-5939-046-5 (brochura)
978-65-5939-045-8 (eBook)

DOI: 10.31560/pimentacultural/2020.458

The article explores the challenges of Intercultural Bilingual Education in Ecuador (EIB). For this, it reviews the theorical background and the history of the institutionalization of the EIB. It considers the history of the struggles and resistances found by indigenous movements for educating themselves in an ancestral language from its beginnings up to the institutionalization of the Bilingual Intercultural Education System (SEIB) in 1988. the problem of this study is: which are the principal conceptualitation of interculturality that allows us to reflect around the EIB in Ecuador, for developing and public policies. As a general objective
there is an analysis of the EIB in the order of the relationship between cultures and how these can be strengthened or have as simply interchange. The preliminary hypothesis is that the Ecuadorian country it is allowed a more multicultural education rather than the intercultural education and that affects local developing, son it’s a fundamental to implement cultural public policies that also allows the interculturality as a political an ethic project in Ecuador.

Abstract

This dissertation is divided into two parts.  In part I the argument is put forward that the ideas and practices informing life and work (with a special focus upon work within the human services industries, including education) must emerge from and find ways to return to the specific relational and ecological assemblages that include the land, air, and water with which we live and work.  The term geophilosophy is explored to help unpack such an assemblage of land and thought, ecology and history.  In Part II of this thesis the reader is invited into a succession of explorations with a geophilosophy.  These explorations involve a kind of pilgrimage with a river, in particular with the Fraser River – a geological entity with which the author has close personal ties.  In articulating the concept of geophilosophy, the author takes guidance from a diverse group of  thinkers, such as: Deleuze and Guattari, Gregory Bateson, Lynn Hoffman, Jacques Derrida, Tompson Highway, John Kelley, Isabelle Stengers, Bruno Latour, Dianne Chisholm, Brian Massumi, Eduardo Galeano, and Bruce Alexander. 

Part II of this geophilosophical journey involves two forms of chapters.  First, there is what the author calls the Dérive-Prayer, a process which requires travel with the river accompanied by a series of reflective essays focusing upon the relations that emerge between a specific location along the river and spiritual, political, and ecological realities that also come to life within the same area of the river.  Secondly, there is a series of essays that the author describes as Experiments – these are geophilosophical experiments. Significant philosophical concepts are tied to the geographies connected with the river.  This pilgrimage with the Fraser River watershed follows a particular path -- beginning at Sts’ailes First Nation and moving upstream along the Fraser’s watershed, through Kamloops, the Thompson and the North Thompson Rivers, all the way to the Fraser’s headwaters at the continental divide.  The Fraser is then followed downstream through its Eastern reaches, past the Cariboo, past the town of Lillooet, through the Fraser Canyon and the Fraser Valley, rolling on through Vancouver and into the Salish Sea.  This pilgrimage ends in the same place the river begins, far out in the cold waters of the Pacific.

This study is seen as having an ontological focus in that it attempts to open-up possible worlds in which those who recognize their relations with these geographies can learn to live and take action.  Such ontological unfoldings hold much diverse relevance for the assortments of living beings who reside with the river, and it holds particular relevance for those of us who work within the various human service industries connected with these lands.  The author offers this work as a form of contemplative inquiry placed philosophically before the creation of ethical imperatives, yet after, or in the midst of, its ontological unfolding.

Keywords:  geophilosophy, philosophy of education, ecological philosophy, philosopher naturalist, contemplative inquiry, Fraser River, Stó:lō, Sumas Lake, Sts’ailes, overlanders, Deleuze and Guattari, Gilles Deleuze, Lynn Hoffman, Gregory Bateson, Jacques Derrida, rhizome, arborescence, lines of flight, ontology, lyrical ontology, relational ontology, posthuman, affect theory, Gaia, ecology, smooth space, striated space, withness, derive, death of god, will to power, neoliberalism.