Indigenous Epistemology/Research Methods Annotated Bibliography1

2/27/24

Yamane, M. and M. Phillips (2024). "'The stories are told by us'/U.S.: politics of telling stories about
Indigenous languages with (and without) music." Journal of Multilingual & Multicultural Development 45(1):
22-33.
Stories and storytelling about language initiatives are an important political device in constructing
and perpetuating language status planning and policies. However, little attention has been given to
meta-discursive practices by institutions about Indigenous language revitalization in the U.S. as
well as how music can play important roles in storytelling of Indigenous language initiatives by
Indigenous storytellers and performers. In this paper, we problematize congressional discursive
practices about Indigenous languages and show how "damage-centered" (Tuck, Eve. 2009.
"Suspending Damage: A Letter to Communities." Harvard Educational Review 79 (3): 409–427.)
storytelling attempts to normalize and justify problematic federal language status planning and
policies on Indigenous language initiatives. In contrast, we highlight how Indigenous storytellers
and performers creatively tell stories about themselves and their languages both with and through
music at federal events that concern Indigenous language revitalization. We show how musicking
in relation to or as a form of storytelling can help dispel damaging outsider misconceptions, uplift
Indigenous epistemologies and ontologies by Indigenizing time and space, and (re)claim self
representation. We suggest that storytelling with music can be a possible strategy to affirm
Indigenous storytelling sovereignty that can also disrupt damaging language status planning and
policies that attempt to govern Indigenous language initiatives. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Multilingual & Multicultural Development is the property of Taylor & Francis Ltd

Thong, J. J.-A., et al. (2024). "A qualitative study exploring the epistemology of suffering within a
Malaysian Indigenous tribe." Transcultural Psychiatry: 13634615231225158.
Despite the universal nature of suffering, few studies have examined how Indigenous ethnic
minorities in non-western regions understand and respond to adversity. This study explored the
epistemology of suffering among the Temiar ethnic group of Peninsular Malaysia using participant
observation and semi-structured interviews. Interview transcripts of 43 participants were coded
through inductive thematic analysis and a consensual qualitative approach. Three-tier themes
were defined and named after subsequent analysis of core ideas and domains in the data. Major
adversities reported included a lack of basic needs, lack of land-rights and unjust treatment from
authorities, destruction of the forest environment and livelihood, and lack of accessibility and
facilities, which were attributed to authorities' negligence of responsibilities, increasing human-
animal conflict, environmental threats and imposed lifestyle changes. Faced with adversity, the
Temiar endeavoured to survive by working crops and gathering forest resources. They utilized
resources from family, fellow villagers, external agencies and spiritual-religious traditions.
Theoretical mapping of attribution styles into the Ecological Rationality Framework revealed
predominantly external-focused and concrete-perceptual rationalities privileged by strong-ties
societies. These findings pointed to the resilience of a strong-ties community while adapting to the
systemic suffering and risk factors stemming from a rationality mismatch with modernization and
globalization trends. To conclude, we advocate for culture-sensitive mental health and psychiatric
practices, as well as sustainable development for the well-being of Indigenous communities locally
and globally.; Competing Interests: Declaration of Conflicting InterestsThe authors declared no

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 potential conflicts of interest with respect to the research, authorship, and/or publication of this
article.

Qin, R., et al. (2024). "Colonisation and its aftermath: reimagining global surgery." BMJ global health 9(1).
Coloniality in global health manifests as systemic inequalities, not based on merit, that benefit one
group at the expense of another. Global surgery seeks to advance equity by inserting surgery into
the global health agenda; however, it inherits the biases in global health. As a diverse group of
global surgery practitioners, we aimed to examine inequities in global surgery. Using a structured,
iterative, group Delphi consensus-building process drawing on the literature and our lived
experiences, we identified five categories of non-merit inequalities in global surgery. These include
Western epistemology, geographies of inequity, unequal participation, resource extraction, and
asymmetric power and control. We observed that global surgery is dominated by Western
biomedicine, characterised by the lack of interprofessional and interspecialty collaboration,
incorporation of Indigenous medical systems, and social, cultural, and environmental contexts.
Global surgery is Western-centric and exclusive, with a unidirectional flow of personnel from the
Global North to the Global South. There is unequal participation by location (Global South), gender
(female), specialty (obstetrics and anaesthesia) and profession ('non-specialists', non-clinicians,
patients and communities). Benefits, such as funding, authorship and education, mostly flow
towards the Global North. Institutions in the Global North have disproportionate control over priority
setting, knowledge production, funding and standards creation. This naturalises inequities and
masks upstream resource extraction. Guided by these five categories, we concluded that shifting
global surgery towards equity entails building inclusive, pluralist, polycentric models of surgical
care by providers who represent the community, with resource controlled and governance driven
by communities in each setting.; Competing Interests: Competing interests: None declared. (©
Author(s) (or their employer(s)) 2024. Re-use permitted under CC BY-NC. No commercial re-use.
See rights and permissions. Published by BMJ.)

Mazzocchi, F. (2024). "Restricted and large-scale sustainability." Sustainability Science 19(1): 373-379.
This article argues for a new way of approaching sustainability, reconsidering its fundamental
assumptions. It describes two contrasting stances, namely 'restricted' and 'large-scale'
sustainability. Restricted sustainability, i.e. the current dominant approach, focuses mostly on
human welfare and is still rooted in a dualistic (man/nature) conception and an underlying sense of
separateness. Large-scale sustainability instead centres on the concept of interdependence,
seeking to rediscover the multiple patterns of connections that typify the world, and to uphold an
overall (thus not only human) enduring welfare. The article also illustrates how knowledge co-
production, i.e. a methodology currently employed in sustainability science, can contribute to large-
scale sustainability. Such a methodology fosters, in fact, the inclusion of alternative cultural
perspectives and knowledge traditions, like Indigenous ones, which can provide insight on the
subject. In its last part, the article discusses the relation between knowledge, values, and
behaviour, supporting the idea that sustainability science should combine the pursuit of knowledge
with ethical engagement and commitment to action. This too would contribute to the development
of large-scale sustainability. Indigenous epistemologies are explored in this context, as they
provide models of ethically oriented knowledge that should be translated into proper conduct
towards the entire community of living beings. [ABSTRACT FROM AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

Mansilla-Quiñones, P., et al. (2024). "Confronting coloniality of nature: Strategies to recover water and life
in mapuche territory." Geoforum 148: N.PAG-N.PAG.
[Display omitted] • Coloniality of nature generates a fracture on indigenous ontologies and
epistemologies. • Decolonial methodological framework of participatory action research for the
decolonization of nature. • Geographical categories of indigenous self-knowledge enable the
decolonisation of nature. • Development based on the exploitation of nature is challenged and
extractive projects are stopped. Indigenous peoples dispute the material and symbolic control of
territory and nature in confronting the "coloniality of nature," proposing respect for knowledge and

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 environmental relations that modernity-coloniality-capitalism have denied. In these disputes, they
ways that nature, energy and water are used and their meaning are at the center of the debate.
This work presents a decade of participatory action research with Mapuche organizations, with
which strategies against the installation of extractive projects have been deployed. In these
experiences, we highlight the use of the concept of ixofillmongen as a category of Mapuche
knowledge that proposes a relational ontological approach to other life forms that are part of
nature. Here we present its use as part of a Mapuche strategy to decolonize nature implemented
against the installation of hydroelectric plants. Based on this work, we developed a participatory
action research methodology that other indigenous communities can replicate for the design of
collective research experiences and the creation of alternative territorial strategies. The research
results show that it is possible to build strategies for the recovery of water based on native peoples'
territorial and natural knowledge and get them to dialogue with critical and decolonial geography.
[ABSTRACT FROM AUTHOR]
Copyright of Geoforum is the property of Pergamon Press - An Imprint of Elsevier Science

Malo Larrea, A., et al. (2024). "Transcending the Nature-Society Dichotomy: A Dialogue between the
Sumak Kawsay and the Epistemology of Complexity." Ecological Economics 216: 1-8.
This transdisciplinary research aims to propose one path, among multiple paths, to transcend the
nature/society dichotomy in ecological economics, through an ecology of knowledge between
Sumak Kawsay--an Andean indigenous cosmovision--and the epistemology of complexity. A
qualitative methodology has been used, which includes a critical revision of scholarship on Sumak
Kawsay, the definition of nature, complexity, complex systems, and the epistemology of
complexity. This effort points to a critique of the conception of nature held by 'traditional science';
one that has also resulted in the nature/society dichotomy as an epistemic basis within ecological
economics. Thus, an epistemic convergence between Sumak Kawsay and the epistemology of
complexity is advocated not only to disregard the nature/society dichotomy in ecological
economics but also to include ancestral indigenous principles and values in knowledge production.
In conclusion, such a dialogue between Sumak Kawsay and the epistemology of complexity could
transcend the nature/society dichotomy within ecological economics by including notions like
Pacha Mama and socio-ecological systems. It also has the potential to influence science
production by considering principles from ancestral knowledge that points towards community,
inclusion, horizontality, complexity, interculturality, and trans-disciplinarity.

Mabingo, A. (2024). "Decolonizing Assessment in Dance Education: Ubuntu as an Evaluative Framework

in Indigenous African Dance Education Practices." Journal of Dance Education 24(1): 53-64.
This article examines how the philosophy of Ubuntu is reflected in assessment and feedback
provision systems of Indigenous dance education in African communities. In environments where
urbanization, globalization, digitalization, and existing traces of colonialism are contesting
Indigenous epistemologies, examining how communities value and leverage Indigenous
philosophies to teach Indigenous dances is necessary. I draw on hermeneutic phenomenological
stories and my participant observations to reveal that the complex assessment and feedback
mechanisms support individual growth and community connections as a basis for knowledge
production and holistic education. Manifested in music, community connection, embodied
observations, community values and ethics, communal participation, and peer support, the
assessment and feedback are engrained in mutuality, dialogue, connection, care, open-
mindedness, moral maturity, inclusion, belonging, embodied participation, and individual innovation
as ethos of interhuman relationships and relationality. Insights are provided on how dance
practitioners can approach creating, performing, teaching, and sharing dance as community-
building experiences and interhuman connections. [ABSTRACT FROM AUTHOR]

Johnson, A. T. and M. F. Mbah (2024). "Disobedience, (dis)embodied knowledge management, and

decolonization: higher education in The Gambia." Higher Education (00181560): 1-18.
In this work, we sought to uncover the key strategies and challenges to the integration of
Indigenous knowledge as knowledge management practices at a public university in The Gambia.

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 It is often axiomatic in the literature that the incorporation of diverse epistemologies is a key
resource for sustainable development; therefore, activities associated with the management of
knowledge, particularly in higher education, are worthy of elucidation. We discovered that
knowledge management activities at a university in The Gambia were often informal and required
the invisible work of faculty. It was through the implicit use of tacit knowledge and epistemic
disobedience that faculty were able to build upon a colonized curriculum that denied the presence
of other knowledge. However, in the end, faculty were dependent on the power of referents within
and without the institution to formalize their knowledge management practices. This work fills an
essential gap in the extant literature on how the work of university faculty and managers, when
situated within a knowledge management perspective, can contribute to decolonization and foster
sustainable development. [ABSTRACT FROM AUTHOR]
Copyright of Higher Education (00181560) is the property of Springer Nature

Hancock, T. D. (2024). "The Many (De)colonial Lives of Kāpena George Gilley." Pacific Historical Review
93(1): 1-33.
This article provides the first full biographical account of history's only known Native Hawaiian
whaling captain, George Gilley, whose life story ranges across the entire North Pacific, throughout
the Bering Sea, and into the Arctic Circle. It adds to a growing body of work on Indigenous
participation in colonial institutions, including Pacific commercial whaling, and makes a case for
using relevant Indigenous epistemologies and methods to locate Native agency within the largely
non-Native sources born of those institutions. Gilley's mo'olelo (story/history) specifically fits into
the burgeoning field of Native Hawaiian biography, which, it is argued, should expand to consider
historic Hawaiians who left few written records. The article demonstrates a model for achieving this
expansion, by treating Gilley's hybridized, (de)colonial mobility and embodied, inherited knowledge
as legible evidence of his sovereignty within the Euro-American economic, racial, and nationalistic
structures that nineteenth-century whaling purveyed throughout the Pacific. [ABSTRACT FROM
AUTHOR]
Copyright of Pacific Historical Review is the property of University of California Press

Halle-Erby, K. (2024). ""Relationships are reality": centering relationality to investigate land, indigeneity,
blackness, and futurity." International Journal of Qualitative Studies in Education (QSE) 37(1): 114-131.
This paper proposes that the paradigm of relationality, engaged methodologically, can be the basis
of praxis that purposefully moves away from business-oriented notions of "best practices" and
toward education research that meets the needs of Indigenous and Black communities currently
designing futures within settler colonial states during climate catastrophe. In so doing, the paper
considers what a critical Indigenous research paradigm requires of researchers, what a critical
Black epistemology requires, and what we can learn by bringing the two together in a relational
approach to qualitative research. Relationality is defined and placed in historical context. The
author's positionality is engaged by exploring his relationship to relationality through examination of
the confluence of Black and Indigenous epistemologies in the United States. Through auto-
reflection on a qualitative study of land-based education, this paper analyzes research "openings"
as an example of relational methodology praxis. The paper offers a critical analysis of specific,
detailed methodological actions undertaken to practice relationality in order to create cracks in
existing educational research methodologies through which relationality can take root.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Studies in Education (QSE) is the property of Routledge

Chaplain, J. (2024). "Storytelling and worldmaking climate justice futures: Indigenous climate advocacy
and transnational solidarity in UN climate conferences." Quarterly Journal of Speech: 1-26.
This essay analyzes statements made by the International Indigenous People’s Forum on Climate
Change (IIPFCC) at the United Nations Climate Change Conferences from 2017–2021 to amplify
how Indigenous speakers navigate international climate negotiations and build transnational
networks of solidarity through their storytelling. In looking at statements, speeches, and panels
from Indigenous advocates connected with the IIPFCC, I argue Indigenous storytelling braids

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 together temporal, place, and felt knowledges into constellations of what Tiara Na’puti calls
“resilience rhetorics,” or rhetorical patterns of meaning-making across texts that rhetorically
(re)iterate colonial discourses of resilience around Indigenous adaptability, relationality, and
reciprocity with more-than-humans. Constellations of resilience rhetorics coalesce relational ways
of knowing, connect stories through Indigenous resiliency, resist market-based, colonial solutions
to climate change, and empower Indigenous international leadership in the cultivation of climate
justice futures. In building on Na’puti’s work through a focus on Indigenous storytelling as
worldmaking, constellations as rhetorical patterns of (re)iterated resiliency across texts, and
temporal, place, and felt knowledges as relational epistemologies foregrounded in Indigenous
storytelling, I argue constellations of resilience rhetorics are forms of international coalition-building
that counter colonial apocalyptic temporalities, spatialities, and affectivities and center Indigenous
sovereignty and self-determination in climate justice solutions. [ABSTRACT FROM AUTHOR]
Copyright of Quarterly Journal of Speech is the property of Taylor & Francis Ltd

Chalmers, S. and D. Manderson (2024). "Vortext." Law & Literature: 1-12.

AbstractThis article introduces the special issue of <italic>Law & Literature</italic> on “Colonial
Legal Imaginaries | Southern Literary Futures”. The aim is to advance two imperative tasks. The
first, analytic, task is to pay attention to the diversity of colonial imaginaries across the very
different terrains, literatures, and epistemologies of the so-called South. Rather than continue to
impose a Eurocentric canon on the domain of law and literature, the argument here is that we need
to better immerse ourselves in the diversity of colonial imaginaries from places whose experiences
were as different as Indigenous Australia, India under the Raj, African game reserves, or the post-
conquest Americas. The second, ethical and aesthetic, task is to accept literature’s invitation not
simply to document colonial, or for that matter post-colonial, ideologies, but to reimagine them. The
realms of literature and art represent a crucial opportunity to talk back to power through the very
modalities of fantasy and imagination, myth and story, that have been so indispensable to its
maintenance. Each author in this collection wholeheartedly contributes to these two tasks,
combining an analytical expansion of the past with a creative ethical engagement with the present
and the future. [ABSTRACT FROM AUTHOR]
Copyright of Law & Literature is the property of Taylor & Francis Ltd

Chakrabarti, S. (2024). "The Bay of Bengal Subzone Within the Indo-Pacific: Historical Relevance and
Present Orientation." India Quarterly: 1.
Paradigms and conceptualisations are essential tools used in international relations literature.
Such conceptualisations, however, continue to be heavily dependent on Western epistemology
and strategically oriented. Such theoretical models and projections fail to adequately conceptualise
the Indo-Pacific region. The neglect of local connectivity and subregions within the Indo-Pacific
world has resulted in a relative understudy of the Bay of Bengal zone, a crucial subregion within
the Indo-Pacific. The essay argues for a more holistic approach by amalgamating present strategic
concerns with indigenous versions of regional projections developed historically. Only by grasping
the significance and relevance of past build-ups, it would be possible to understand the Bay of
Bengal zone and its effectiveness in creating a vibrant and dynamic Indo-Pacific region.
[ABSTRACT FROM AUTHOR]
Copyright of India Quarterly is the property of Sage Publications Inc.

Young, J. H. (2023). "Synchronicity: A Glimpse of the Higher Power?" Psychological Perspectives 66(1):
106-129.
Carl Jung's theory of synchronicity is defined by Jung as the "occurrence of a certain psychic state
with one or more external events which appear as meaningful parallels to the momentary
subjective state." Fundamental to this proposal, developed with physicist Wolfgang Pauli, is the
profound assertion that the acausal nature of synchronicity is "equal in rank to causality as a
principle of explanation." The epistemology of this concept is explored via the exposition of novel
ideas and literature review. The supportive and transformative healing value of discovering and
sharing a synchronicity experience is revealed in diverse psychotherapeutic modalities ranging

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 from Alcoholics Anonymous (AA) to analytical psychology, and via indigenous-shamanic healing
practices. Attention is also devoted to reporting the positive, possibly curative nature and attributes
of synchronicities that enhance the spiritual aspect of recovery from addictive process disorders
and other maladies of postmodern life. [ABSTRACT FROM AUTHOR]
Copyright of Psychological Perspectives is the property of Taylor & Francis Ltd

Work, C. (2023). "Prowess and Indigenous Capture: Hinges and Epistemic Propositions in the Prey Lang
Forest." Anthropological Forum 33(2): 75-97.
In north-central Cambodia, Indigenous minority communities along with the Prey Lang Forest are
rapidly transforming market-independent ecologies toward market-dependent existences. Through
this transition, maintaining access to resources, to status and to politically advantageous
connections remain the 'hinges' around which other epistemic propositions revolve. The prowess
required to capture these vital elements of social life directly from the potent forest is not the same
as that required in a market-dependent environment. The two worlds of practice are connected in
an intimacy that only consumption can create, and as the market eats the forest the stark
difference in social organisation emerges as a point of contention on multiple fronts. In this space,
'Indigenous' propositions about 'reality' gain purchase, even as 'Indigenous' economies are at best
constrained, but often foreclosed by market relations. This collision prompts new political and
economic possibilities and new classifications for contestation. Drawing together ethnographic data
and epistemology at the 'ontological turn', this paper investigates two classificatory anomalies:
Indigenous capital accumulation and a silent earth. [ABSTRACT FROM AUTHOR]
Copyright of Anthropological Forum is the property of Routledge

Vigil, K. M. (2023). "Language, Water, Dance: An Indigenous Meditation on Time." Frontiers: A Journal of
Women Studies 44(1): 168-182.
This essay, "Language, Water, and Dance," offers a meditation on pandemic time by engaging
with Native American histories in relation to Indigenous epistemologies and theories as well as
recent events. Looking to Winter Counts and science fiction by Indigenous authors, this meditation
suggests that how we think of time and reality are intimately linked to settler colonialism in the
United States. The creative form of the essay mirrors the ways in which Indigenous writers and
theorists describe time as a spiral rather than a linear progression of lived experience. Relationality
and Dakotaness are at the center of the essay's stories of activism, performance, and survival. A
discussion of the "Native slipstream" connects science fiction to the work of water protectors and
the NoDAPL movement. The recordings of events through Winter Counts demonstrate how
memory and history are collectively shared processes that were also linked to colonial pressures to
assimilate Indigenous peoples living in the Plains during the late nineteenth and early twentieth
century, further suggesting that the first pandemic to impact Indian Country was a colonial one.
Concluding with a brief reading from Cherie Dimaline's young-adult novel, The Marrow Thieves ,
suggests that as long as we can dream there is still hope for the world where being a good relative
is at the center. [ABSTRACT FROM AUTHOR]
Copyright of Frontiers: A Journal of Women Studies is the property of University of Nebraska Press

van Rijswijk, H. (2023). "<italic>The Drover’s Wife, the Legend of Molly Johnson</italic>: Leah Purcell’s
Reclaiming of a Colonial Fetish." Law & Literature: 1-19.
AbstractHenry Lawson’s short story, “The Drover’s Wife,” has animated Australian nationalism
since its publication in 1892. The story is much-loved, and has been perceived as representing a
voice from the margins, the enduring archetype of the Australian frontier bush woman, a figure who
is simultaneously vulnerable and stoic. This archetype organises other tropes in Lawson’s story,
symptomatic of the national imaginary of the internal frontier–the unrelenting harshness of the
Australian land, the resilience of the white frontier individual, and the civilising effects of those
individuals’ labor on the landscape, as well as on First Nations people, who are coded as part of
“nature,” requiring “civilisation.” It is against this context of white colonial fetishism of both the story
and of Lawson himself that Leah Purcell’s version/s–a play (2016), and now a film (2022)–are set.
Leah Purcell is a proud Goa-Gunggari-Wakka Wakka Murri woman from Queensland, and one of

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 Australia’s leading writers, directors and actors. In this article, I examine Purcell’s radical
reimagining of this foundational Australian text. In the original story, Lawson imagines the key
antagonists of the frontier as belonging to the “natural world,” including a bull, a poisonous snake,
the isolation and harshness of the environment, and the presence of an “uncivilised” Indigenous
man who appears as a stranger in the unnamed drover’s wife’s home. In Purcell’s reworking, she
upturns this narrative and its fetishistic tropes, giving a name to the drover’s wife–Molly Johnson–
and also truthfully naming the true antagonists the drover’s wife must face on the Australian
frontier: the imminent threat of violence and sexual violence against all women, and the violence of
the frontier wars against First Nations communities, which was followed by government policies of
assimilation and intervention (Watson, 2009). Purcell’s work reveals truths about the violence of
the frontier, about forms of state and outlaw violence that not only led to the massacre of First
Nations people, but also created a false epistemology: that the land which Indigenous people have
inhabited with peace and ease for thousands of years is “harsh,” that First Nations labor is
“idleness,” and that the colonist’s work at the frontier is noble, rather than an act of ugly, violent
theft. Purcell thereby critiques the role of particular Australian literary works in the creation of
national mythology and in the papering-over of violent historical truths. Purcell’s work both reveals
and subverts the colonial epistemology of violence, gender, sexuality, and state law’s complicity in
these processes, from its foundational refusal to acknowledge First Nations law, to the imposition
of a thieving land law and then to the “lawful” removal of First Nations children. This paper will
explore the radical implications of this work to both legal and cultural imaginaries. [ABSTRACT
FROM AUTHOR]
Copyright of Law & Literature is the property of Taylor & Francis Ltd

Valeria Avalo, A. (2023). "Los pueblos y naciones indígenas como parte del «objeto-sujeto» de estudio de
la ciencia política." Indigenous Peoples and Nations as Part of the "Subject-Object" of the Study of
Political Science. 30(54): 41-57.
Objective: To reflect upon the objects of study of political science in Latin America to understand
the limitations arising from research on issues related to indigenous peoples in the region under
this discipline. Methodology: A literature review on critical epistemologies was conducted and a
corpus of empirical and meta-theoretical studies on political science as a discipline was created.
Results: The majority of studies in political science tend toward a positivist, quantitative and
empiricist approach. This trend is consistent with U.S political science which molds the
predominant approach of this discipline supported by the contributions of epistemologies of the
South and decolonial theories for rethinking political science in Latin America. Conclusions:
Indigenous peoples are absent subjects from the hegemonic perspective of political science, in
terms of Boaventura de Sousa Santos (2009; 2010). Therefore, a first step to decolonize (from a
decolonial theoretical perspective) the sciences-in particular, political science- is to claim the
importance of studying these subjects. (English) [ABSTRACT FROM AUTHOR]
Objetivo: reflexionar sobre los objetos de estudio de la ciencia política en América Latina en aras de
comprender las limitaciones que surgen a la hora de investigar bajo esta disciplina temáticas
relacionadas con los pueblos indígenas en la región. Metodología: se realizó una revisión
bibliográfica de estudios sobre epistemologías críticas y se conformó un corpus de análisis
compuesto por antecedentes empíricos y meta-teóricos de estudios sobre la ciencia política como
disciplina. Resultados: se encontró que los estudios mayoritarios en ciencia política tienden hacia
un enfoque positivista, cuantitativo y empirista. Esta tendencia es afín a lo que sucede en la
ciencia política estadounidense, que es el lugar desde donde se configura el enfoque
predominante en la disciplina. Se sostiene que las epistemologías del sur y las teorías
decoloniales realizan un aporte para repensar a la ciencia política en América Latina.
Conclusiones: lxs sujetos indígenas son sujetos ausentes desde la mirada hegemónica de la
politología, en los términos en los que señala Boaventura de Sousa Santos (2009; 2010). Por ello,
un primer paso para descolonizar (en el sentido de los teóricos decoloniales) las ciencias --en
particular, la ciencia política-- es reivindicar la importancia que tiene el estudio acerca de dichos
sujetos. (Spanish) [ABSTRACT FROM AUTHOR]

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Objetivo: Refletir sobre os objetos de estudo da ciência política na América Latina, a fim de compreender
as limitações que surgem ao pesquisar questões relacionadas aos povos indígenas na região sob
esta disciplina. Metodologia: Foi realizada uma revisão bibliográfica de estudos sobre
epistemologias críticas e foi formado um corpo de análise composto de estudos empíricos e
metateóricos de fundo sobre a ciência política como disciplina. Resultados: Verificou-se que a
maioria dos estudos em ciência política tende para uma abordagem positivista, quantitativa e
empírica. Esta tendência é semelhante ao que acontece na ciência política americana, que é o
lugar onde a abordagem predominante na disciplina é moldada. Argumenta-se que as
epistemologias do sul e as teorias descoloniais contribuem para repensar a ciência política na
América Latina. Conclusões: Os sujeitos indígenas são sujeitos ausentes do olhar hegemônico da
ciência política, nos termos em que Boaventura de Sousa Santos (2009; 2010) aponta. Portanto,
um primeiro passo para descolonizar (no sentido dos teóricos descoloniais) as ciências - em
particular a ciência política - é reivindicar a importância do estudo destas matérias. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Ánfora is the property of Universidad Autonoma de Manizales

Thumbadoo, R. V., et al. (2023). "Storytelling, Visual and Cognitive Mapping and Photoatlassing of
Indigenous Elder William Commanda’s Canoe Journey: Art, Craft, Motion, Experience, Knowledge and
Wisdom." Abstracts of the ICA 6: 1-1.
This presentation examines the importance of the motif of the Indigenous canoe in the integration
of art, craft, cybernetic and cognitive cartography, ecology, movement, epistemology and
relationality in the life and work of North American Indigenous Elder William Commanda, founder
of the Circle of All Nations. A world-renowned canoe builder and environmentalist, Law of Nature
preoccupations featured in his life-long exploration of canoe as material object and epistemological
methodological tool, to present ephemeral Indigenous relational and bridge building knowledge
and wisdom. His formal outreach to the mainstream world of North America is documented in a
1960s video of the Smithsonian Institute; in Denmark, in commemorative photo/teaching books at
the Roskilde Museum and, at age 90, in the Good Enough for Two canoe-making documentary
(2006). Today, there is an explosion of interest in the canoe in school and museum settings in
Canada, and the spatial and temporal significance of this iconic emblem utilizes and is
complemented by semiotic Photoatlas orientation and analysis (after Wolodtschenko).
[ABSTRACT FROM AUTHOR]
Copyright of Abstracts of the ICA is the property of Copernicus Gesellschaft mbH

Thomasson, S. (2023). "International Theatre Festivals and 21st-Century Interculturalism." Theatre

Research International 48(1): 116-117.
Grouped by festival types that provide the chapter structure, Knowles examines Indigenous,
destination, curated live-arts, fringe and alternative, and intracultural transnational festivals in turn.
To disrupt established festival epistemologies and decentre colonialist perspectives, he proposes
relocating festival origins from the "competitive framework of ancient Greece" to the ' I relational i
frameworks' of 'ancient and contemporary trans-Indigenous negotiation and exchange' (pp. 30-1,
original emphasis). Throughout this monograph, Knowles calls for a new festival paradigm that is
decolonial, accessible and participatory, and that 'contribute[s] to the formation and transformation
of newly intercultural communities across acknowledged and celebrated differences' (p. 7).
[Extracted from the article]
Copyright of Theatre Research International is the property of Cambridge University Press

Skerrett, M. (2023). "A critical analysis of Māori cosmologies and the tyranny of epistemic western
centrism." Gender & Education 35(2): 156-170.
In this article, I traverse Māori positionality informing Māori worldviews, alongside geohistorical
navigational trajectories of knowledge. Drawing on ancestral travel which utilized sophisticated
readings of stars, currents, winds, clouds, contexts and colours of the biodiversity to navigate, the
concept of wayfinding as methodology and method is used to recentre mātauranga Māori (Māori
knowledge). Mātauranga Māori accumulates in the continuum of time, past, present and future.

8
 There are many ways to capture knowledge. This article draws on 'wayfinding' through a critical
analysis of mātauranga Māori and its denigration through imperialism. It is argued that unless
educationalists lead a collective challenge, the masculinist, materialist, secular, individualistic,
extractive western colonial project will continue to inflict harmful discourses on Indigenous peoples
and lands. Decolonizing western epistemologies and ontologies challenge both this ongoing
damage as well as the histories of denigration by seeking to restore and re-centre Māori ways of
being, knowing, doing and relating. [ABSTRACT FROM AUTHOR]
Copyright of Gender & Education is the property of Routledge

Silva Noelli, F. and M. Sallum (2023). "Archaeologies of Colonialism and the Indigenous Presence in
Brazil: The Remarkable Tupí Guaraní Trajectory." Archaeological Review from Cambridge 38(1): 113-133.
The archaeology of colonialism is a relatively recent discipline. It decolonises practices with
dialogues between different epistemologies. As we argue in this paper, decolonisation must begin
from a position where the producers of knowledge and their counterparts can converse on an
equal footing from different philosophies. Brazil carries the burden of its Indigenous peoples'
extinguished narratives, shaped by a colonial-influenced historiography and archaeology. This
paper presents the case of the Tupiniquim, an Indigenous group from São Paulo, commonly
referred to as Tupí or Ancient Tupí, who were mistakenly believed to be extinct. The dialogue
between epistemes led to decolonisation of the Tupí Guaraní community recognising their
persistence, mixed identity, and interest in recovering traditional language and practices.
[ABSTRACT FROM AUTHOR]
Copyright of Archaeological Review from Cambridge is the property of Archaeological Review from
Cambridge

Shaw, K. and R. d. C. O. da Silva (2023). "One size (doesn't) fit all: new metaphors for and practices of
scaling from indigenous peoples of the Northwest Amazon." Frontiers in Public Health 11: 1166134.
Ten years of field research and collaborative development of programs for early childhood in the
Upper Rio Negro region of the Amazon provide the authors with new metaphors for achieving
wider social impact and new frames to add to the international debate on 'scaling' social change
initiatives. Using anthropology and ethno-ontology to think questions of universal and particular,
center and periphery, the article reflects on the dangers of monolithic scaling to cultural diversity
and future innovation. Instead of the metaphor of scaling - adopted in the discourse of public policy
and international development from the Fordist or Taylorist efficiency of the economy of scale -
indigenous people speak of exchange, sharing, and transformation. These ideas seek to connect
local and decolonized models and value the diversity of local knowledges, epistemologies, and
practices around early childhood development. Based on the expansion of the CanalCanoa project
among diverse indigenous communities, the paper proposes a flexible and bottom-up model of
achieving impact at scale through empowering local actors to teach each other and establish local
criteria of learning and evaluation.; Competing Interests: The authors declare that the research
was conducted in the absence of any commercial or financial relationships that could be construed
as a potential conflict of interest. (Copyright © 2023 Shaw and da Silva.)

Shaw, K. and R. d. C. O. da Silva (2023). "One size (doesn't) fit all: new metaphors for and practices of
scaling from indigenous peoples of the northwest Amazon." Frontiers in Public Health 11(June).
Ten years of field research and collaborative development of programs for early childhood in the
Upper Rio Negro region of the Amazon provide the authors with new metaphors for achieving
wider social impact and new frames to add to the international debate on 'scaling' social change
initiatives. Using anthropology and ethno-ontology to think questions of universal and particular,
center and periphery, the article reflects on the dangers of monolithic scaling to cultural diversity
and future innovation. Instead of the metaphor of scaling - adopted in the discourse of public policy
and international development from the Fordist or Taylorist efficiency of the economy of scale -
indigenous people speak of exchange, sharing, and transformation. These ideas seek to connect
local and decolonized models and value the diversity of local knowledges, epistemologies, and
practices around early childhood development. Based on the expansion of the CanalCanoa project

9
 among diverse indigenous communities, the paper proposes a flexible and bottom-up model of
achieving impact at scale through empowering local actors to teach each other and establish local
criteria of learning and evaluation.

Shankar, S. (2023). "Language and Race: Settler Colonial Consequences and Epistemic Disruptions."
Annual Review of Anthropology 52: 381-397.
This article reviews anthropological paradigms that link language and race with a focus on the
United States and other settler colonial nations that continue to use language as a tool of
racialization to bolster White supremacy. Enduring colonial ideologies, along with Boas's "salvage
anthropology," which separated race and language, have enshrined White racism in
anthropological studies of language as well as in the field of linguistic anthropology. Contemporary
studies frame linguistic racialization through markedness theory and use paradigms of language
ideology, language materiality, and semiotics to forward discursive and ontological analyses that
span communities and institutional spaces. I offer "disruption" as a way to consider the impact of
epistemologies that inform academic research agendas as well as institutional power dynamics
between BIPOC (Black, Indigenous, and people of color) scholars and White practitioners in
linguistic anthropology and discuss how these disruptions could form the basis from which to
decolonize aspects of linguistic anthropology. [ABSTRACT FROM AUTHOR]
Copyright of Annual Review of Anthropology is the property of Annual Reviews Inc.

Schwendler, S. F. (2023). "Popular Peasant Feminism in La Via Campesina in Latin America." Latin
American Perspectives 50(5): 115-137.
Popular peasant feminism was pioneered by Latin American rural women organized by the
Coordinadora Latinoamericana de Organizaciones del Campo (Latin American Coordinator of
Rural Organizations) member organization of the international peasant movement La Via
Campesina (the Peasant Way—LVC). These organizations have moved forward on gender issues
to incorporate a socialist-feminist agenda despite the challenge this agenda faces with regard to
their organizational practices and political projects. Latin American peasant, indigenous, and black
women have produced oppositional and situated feminist practices and epistemologies that enable
them to resignify feminism and address their food sovereignty paradigm from a decolonized
feminist perspective, interconnecting the struggle for sovereignty with regard to land and territory
as well as the body. El feminismo campesino popular fue iniciado por las mujeres rurales
latinoamericanas, organizadas bajo la Coordinadora Latinoamericana de Organizaciones del
Campo, organización miembro de el movimiento campesino internacional La Vía Campesina
(LVC). Estas organizaciones han avanzado en temas de género buscando incorporar una agenda
socialista-feminista a pesar del desafío que enfrenta dicha agenda en relación con sus prácticas
organizativas y proyectos políticos. Las mujeres campesinas, indígenas y afrodescendientes
latinoamericanas han llevado a cabo prácticas y epistemologías feministas opositoras y situadas
que les permiten resignificar el feminismo y abordar el propio paradigma de soberanía alimentaria
desde una perspectiva feminista descolonizada, interconectando la lucha por la soberanía con la
tierra y el territorio, a la vez que con el cuerpo. [ABSTRACT FROM AUTHOR]
Copyright of Latin American Perspectives is the property of Sage Publications Inc.

Salas-SantaCruz, O. (2023). "Nonbinary Epistemologies: Refusing Colonial Amnesia and Erasure of

Jotería and Trans* Latinidades." Women's Studies Quarterly 51(3/4): 78-93.
The author reflects on the experiences of teaching a Trans* Latinx studies course, where students
initially expressed discontent with the syllabus for lacking legible trans subjects. By engaging with
decolonial methodologies and theories, the author highlights the limitations of "looking for"
(Lugones 2020) trans in traditional archives and theories. The author discusses the importance of
embracing the nonsense within the pluriverse of affective belonging and recognizing the
possibilities that emerge within the nonsensical and nonbinary theoretical subjectivities that
challenge conventional understandings of transgender phenomena. Engaging with U.S. women of
color feminist theorizing--rooted in Black, Latinx, Indigenous, and decolonial feminisms--the author
discusses the importance of nonbinary thinking practices in confronting the epistemology of

10
 ignorance in trans studies. Drawing upon the works of various decolonial and trans* of color
scholars, this paper explores the complex diasporic relationality of jotería as a way of existing
within coloniality, offering a critical lens to examine the diverse dimensions of queer and trans
Latinx life. Nonbinary thinking, in this context, is essential for learning from, alongside, and within
oppressed trans of color knowledge, theories, strategies, and ways of existing grounded in
particular cosmologies, geographies, histories, and cultures. It also represents a vital political
strategy for avoiding and refusing discursive colonization. [ABSTRACT FROM AUTHOR]

Ryan, J. and J. Ivelja (2023). "Indigenisation, (De)Colonisation, and Whiteness: Dismantling Social Work
Education." Australian Social Work 76(3): 300-314.
Education and knowledge sharing has a long and rich history within Australia prior to, and since
invasion. Aboriginal and Torres Strait Islander peoples have always been committed to truth telling
and ways of knowing, being, and doing. The process of decolonisation through the implementation
of Aboriginal and Torres Strait Islander knowledges and pedagogy is an ongoing commitment in
higher education settings and is especially relevant in social work education and practices. Social
work has historically been complicit in the oppression and genocide of Aboriginal and Torres Strait
Islander peoples and, as a result, continues to struggle to define itself within an Australian context.
Through our experiences in higher education settings, we have found the process of decolonising
education practices in social work to be challenging but necessary. This review aims to explore
and reflect upon current literature that addresses western-centric social work pedagogical practice
in Australia and aims to incorporate Aboriginal and Torres Strait Islander epistemologies using a
positional and narrative lens. IMPLICATIONS Engaging Aboriginal and Torres Strait Islander
knowledges and pedagogy decolonises social work education and practice. Decolonising social
work pedagogy positions social work practice to reflect on the intersectionality of Aboriginal and
Torres Strait Islander peoples without othering within contemporary Australia. Positioning social
work education within an Indigenous pedagogical framework provides a basis for future teaching
practices and knowledge sharing. [ABSTRACT FROM AUTHOR]
Copyright of Australian Social Work is the property of Routledge

Rogers, J. (2023). "Towards an Indigenous literature re-view methodology: Aboriginal and Torres Strait
Islander boarding school literature." Australian Educational Researcher (Springer Science & Business
Media B.V.): 1-28.
This paper outlines the development of a new Indigenous research methodology: Indigenous
Literature Re-view Methodology (ILRM). In the rejection of the idea that Western, dominant forms
of research ‘about’ Indigenous peoples are most valid, ILRM was developed with aims to research
in ways that give greater emphasis to Indigenous voices and knowledges, foregrounding
Indigenous ways of being, doing and knowing. The advantages of ILRM include identifying themes
as ‘relevant’ as opposed to ‘common’. This method is based on relatedness, which is framed by
Aboriginal ontology, axiology and epistemology, or ways of being, ways of doing and ways of
knowing. Describing and employing ILRM to re-view Indigenous Australian boarding school
literature, it was found there is a modest but robust body of research that has emerged in the past
20 years. Sixty-six written sources (i.e. journal articles, reports, theses and books) which were
published in 2000 onwards and focussed on a topic of contemporary Indigenous boarding
schooling were analysed. Sources that included a chapter or section on boarding as part of a
publication focussed on other topics were not included in this re-view. Seven major themes
emerged, including home, student experience, transitions, access, staff, health and evaluation.
This paper focusses on the development and use of ILRM as an Indigenous methodology for
researchers in Indigenous fields of study. [ABSTRACT FROM AUTHOR]
Copyright of Australian Educational Researcher (Springer Science & Business Media B.V.) is the property
of Springer Nature

Rodríguez-Pliego, M. (2023). "The Border Underground: Indigenous Cosmovisions in the Migration

Narratives of Leslie Marmon Silko and Yuri Herrera." Comparative Literature 75(1): 26-51.

11
 This article explores the relationship between storytelling and prophecy by reading narratives of
extractivism in the US-Mexico borderlands that raise questions about the apocalyptic aftermaths of
colonialism. Specifically, it analyzes contemporary migration stories narrated through Indigenous
cosmovisions in Leslie Marmon Silko's Almanac of the Dead (1991) and Yuri Herrera's Señales
que precederán el fin del mundo (2009). It contends that Silko and Herrera's novels employ Maya,
Nahua, Yaqui, and Laguna Pueblo migration narratives to eschew colonial cartographic portrayals
of the borderlands and reclaim them as dynamic spaces of mobility, as opposed to static
cartographic lines. The article demonstrates how Indigenous epistemologies afford Silko and
Herrera opportunities to extend their stories into underground spaces and lay bare a history of
extractivism—specifically of mining. In doing so, the novels materialize the land's colonial history
and lay out prophecies for the end of our present world. [ABSTRACT FROM AUTHOR]
Copyright of Comparative Literature is the property of Duke University Press

Ritts, M. and M. Simpson (2023). "Smart oceans governance: Reconfiguring capitalist, colonial, and
environmental relations." Transactions of the Institute of British Geographers 48(2): 365-379.
How does the digitisation of the ocean reconfigure capitalist, colonial, and environmental relations?
What analytic tools allow us to trace their intersecting dynamics? These are the central questions
that we take up through an examination of smart oceans governance along the west coast of
Canada, where the state is developing new institutional partnerships to manage the expansion of
fossil fuel infrastructure across unceded Indigenous lands and waters. In this context, laden with
environmental risks and resurgent anti-colonial politics, state actors are implicating smart oceans
governance in efforts to harmonise capitalist growth with sustainability mandates and the
'recognition' of Indigenous self-determination. Our analysis draws on environmental state theory,
critical indigenous studies, and human geographies of the ocean, to analyse interviews, Access to
Information requests, scientific studies, and policy reports. Our findings suggest that smart oceans
governance poses novel risks to Indigenous peoples and their distinctive 'seascape
epistemologies'. At the same time, we observe in this medium new limits to the state's ability to
consolidate settler colonial authority and extend possessive colonial entitlements to Indigenous
lands and waters. First Nations are also engaging with smart oceans governance in ways that
assert 'Indigenous data sovereignty', help chart their own political and territorial ambitions, and
carve out meaningful spaces of Indigenous marine stewardship. A comprehensive overview of the
politics of smart oceans - that is, ensembles of data intensive sensing tools and associated marine
governance practices. The paper draws examples from the west coast of Canada where it finds
new risks to First Nations governance but also moments where smart oceans governance is being
leveraged by communities to support their political goals. [ABSTRACT FROM AUTHOR]
Copyright of Transactions of the Institute of British Geographers is the property of Wiley-Blackwell

Ritchie, J. and L. G. Phillips (2023). "Learning with Indigenous wisdom in a time of multiple crises:
embodied and emplaced early childhood pedagogies." Educational Review 75(1): 54-73.
In this position paper we consider the significance of global climate activism by children and young
people in the light of ongoing western adult-centric policies and educational practices that largely
continue to exclude Indigenous perspectives. Reflecting on the implications of this hegemony in
the face of the convergent crises of climate and COVID-19 and concomitant exacerbations of
social inequities, we acknowledge the impact of this reality on the emotional wellbeing of children,
young people and Indigenous peoples, many of whom may be encountering an overwhelming
sense of existential trauma and ecological grief. Drawing on our previous research we provide
examples of early childhood pedagogies which resonate Indigenous values of relationality. These
include trust in children's judgement in managing risks, fostering a sense of collective pride and
identity, and affirming accountability to the wider collectivity of humans and more-than-human
entities. We suggest that such grounding in local Indigenous onto-epistemologies can provide
inspiration for educational programmes, including environmental education and education for
sustainability, as well as for local governance. [ABSTRACT FROM AUTHOR]
Copyright of Educational Review is the property of Routledge

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Richardson, T. A. (2023). "Indigenous, feminine and technologist relational philosophies in the time of
machine learning." Ethics & Education 18(1): 6-22.
Machine Learning (ML) and Artificial Intelligence (AI) are for many the defining features of the early
twenty-first century. With such a provocation, this essay considers how one might understand the
relational philosophies articulated by Indigenous learning scientists, Indigenous technologists and
feminine philosophers of education as co-constitutive of an ensemble mediating or regulating an
educative philosophy interfacing with ML/AI. In these mediations, differing vocabularies – kin, the
one caring, cooperative – are recognized for their ethical commitments, yet challenging epistemic
claims in the contexts of ML. Similarly, ML poses some questions to claims made about relational
and Indigenous epistemologies, where the latter is perceived as separated from and unaffected by
computation specifically or algorithmic societies generally. This essay seeks to gain several
vantage points to explore and complicate how diverse relational philosophies can address ML and
perhaps reconsider their own critical practices. [ABSTRACT FROM AUTHOR]

Rasweswe, M. M. (2023). "Lekgotla Discussion as a Decolonized Qualitative Methodology: A Lesson

From a Workshop Conducted to Formulate and Verify the Strategies in Botlokwa Village, Limpopo, South
Africa." International Journal of Qualitative Methods: 1-7.
Introduction: This study used Lekgotla discussion with Batlokwa women to formulate and verify the
strategies to empower the women with traditional and cultural dysmenorrhea or pain period
knowledge. The Lekgotla discussion is an open forum in which indigenous communities in Sub-
Saharan Africa use to debate and reach agreements on community raised issues. It has the
potential to identify issues that affect community day-to-day lives and reach consensus to effect
changes. Purpose: To present Lekgotla discussion workshop as a decolonized qualitative research
methodology. Methods: The study was qualitative, using a Lekgotla discussion process among
women with a variety of experience in both Indigenous and Western dysmenorrhea knowledge.
Participants were purposively selected to participate in a Lekgotla discussion. The snowballing was
also used, whereby the recruited participants were asked to assist in identifying and referring
potential participants to the researcher, who contacted them for potential inclusion in the study.
The process was repeated until a required sample was reached. A facilitator was selected by the
participants to facilitate the discussion and summarizes the inputs once all the participants have
raised their ideas and there was no newer information was shared. The debates and dialogues
were analysed by the researcher and experts using content data analysis. Results: The Lekgotla
discussion followed a workshop process and was divided into four steps: 1) Arrival and Welcome,
2) Engaging participants, 3) Reaching consensus on the strategies to empower Batlokwa women
with dysmenorrhea knowledge, 4) Verification and refinement of the strategies to empower
Batlokwa women with dysmenorrhea knowledge. Conclusion: The success of applying the process
of Lekgotla discussion proved that the indigenous epistemologies are increasingly accepted to
achieve research objectives. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Rambukwella, H. (2023). "Patriotic Science: The COVID-19 Pandemic and the Politics of Indigeneity and
Decoloniality in Sri Lanka." Interventions: The International Journal of Postcolonial Studies 25(6): 828-845.
During the onset of the COVID-19 pandemic (a global highly contagious respiratory infection) in
early 2020, Sri Lanka witnessed an upsurge in indigenous discourses. These ranged from claims
by western medical doctors that pirit pæn (water blessed during Buddhist chanting) has
scientifically proven health benefits to endorsements of a divinely inspired syrup. These discourses
gained wide publicity and received state endorsement with the health minister consuming the
syrup on national television. But by early 2021 these discourses had lost their lustre and the health
minister contracted COVID. These "alternative" discourses nearly derailed the country's
vaccination program. By 2021, many who backed these ideas had lost credibility and the state and
public began to place faith in vaccination. The sudden public visibility of these indigenous
discourses and their swift decline speaks to the complex politics of indigeneity. This essay uses
the Sri Lankan case to argue that decoloniality, which has become a global theoretical trend, in
some instances is insufficiently self-reflexive of how its conceptual premises are appropriated by

13
 nativist discourses. The fetishization of the indigenous can have devastating consequences. When
Sri Lankan western-trained doctors spoke on behalf of a romanticized indigeneity they were
appropriating the authority of indigenous medicine, which had historically fashioned itself as a
"scientifically" valid hybrid alternative. When variants of decolonial thinking promote a radically
"non-modern" ontology and epistemology, a similar process of romanticization occurs. I conclude
with a call for a critical practice that recognizes how the so-called "modern" and "traditional" are
more apparent than real and are deeply implicated in each other. I also argue for the importance of
recognizing the significance of an agonistic critical orientation that is not resistant to knowledge
based on its putative "western" origins. [ABSTRACT FROM AUTHOR]
Copyright of Interventions: The International Journal of Postcolonial Studies is the property of Routledge

Rahman, E. A., et al. (2023). "Formabiap's Indigenous educative community, Peru: a biosocial pedagogy."
Oxford Review of Education 49(4): 536-554.
This article provides a descriptive account of the workings of an Indigenous-led teacher training
initiative in the Peruvian Amazon (Formabiap) and considers the extent of its transdisciplinary
pedagogic approach, with a special focus on the ontological and epistemological stakes of
intercultural knowledge exchanges in the context of contemporary global challenges. The article
evaluates the extent to which Indigenous pedagogical projects can sustain inter-species
relationships that promote a good life in which diverse species, including both humans and plants,
can flourish. To extol the potential of Formabiap's 35 year plus Indigenous rights initiative, the
authors forward the notion of biosocial pedagogy, a heuristic device that helps value the
consubstantial, and relationally entangled epistemologies of Indigenous Life-worlds. [ABSTRACT
FROM AUTHOR]
Copyright of Oxford Review of Education is the property of Routledge

R. Cuellar, M. (2023). "Los Mecos De Veracruz: Queer Gestures and the Performance of Nahua
Indigeneity." Journal of Latin American Cultural Studies (13569325) 32(1): 109-131.
This article examines the "danza de los mecos", a dance performed annually by young Nahua men
during the carnaval in Tecomate, Veracruz, in honor of Tlacatecolotl/Tlahuelliloc, a deceitful and
capricious demon-like figure otherwise known as "el Diablo". The performance features Indigenous
men who dress as devils, wear masks, or dress as women. Drawing on fieldwork, I analyse the
performance of the "danza de los mecos" as a critical site in which to examine the embodiment of
indigeneity, the enactment of Nahua epistemologies, and the queer gestures that subvert colonial
structures of power in contemporary Mexico. By focusing on dancing bodies, I attend to the
intricate ways bodily acts transmit memory, knowledge, and imagination through ritual. I explore
the role that embodied expressions of indigeneity play in the queering of colonial systems of
power, while allowing Indigenous men to simultaneously assert and undermine their masculinity.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Latin American Cultural Studies (13569325) is the property of Routledge

Quiroga, G. B. (2023). "Decolonising non-violence: what Indigenous wisdom traditions contribute to non-
violence teacher education." International Journal of Development Education & Global Learning 15(2): 69-
86.
Knowledge systems and social philosophies from Indigenous communities in the Global South
have long promoted non-violence through a sense of shared humanity and community building,
and as such are valid counter-hegemonic alternatives to the existing colonial, Eurocentric model of
knowledge production in use. This article details the contributions made by two specific Indigenous
wisdom traditions - ubuntu and Buen Vivir - to a non-violence education teacher training
programme in Chile framed within decolonial epistemologies. Using participatory workshops as a
method, this study sought to offer Chilean trainee teachers a set of tools to explore issues of
discrimination and exclusion and to deal with tensions arising from these issues informed by non-
violent approaches. Participants read and reflected on how these wisdom traditions could
contribute to their own teaching practice and later planned and facilitated a session with their peers
to help them develop awareness on the principles of ubuntu and Buen Vivir. Results show

14
 paradigm shifts in three areas: individual versus collective action; their perception of human
interconnectedness and of our interconnectedness with the environment; and how these
perspectives could inform their teaching practice to foster greater inclusiveness. [ABSTRACT
FROM AUTHOR]

Quiocho, K., et al. (2023). "Mai Ka Pō Mai: applying Indigenous cosmology and worldview to empower
and transform a management plan for Papahānaumokuākea Marine National Monument." Ecology &
Society 28(3): 1-13.
Environmental conservation management planning has an important role in creating conditions for
social learning, adaptive governance, and improvements for co-management arrangements with
Indigenous peoples. Incorporating Indigenous cosmologies, worldviews, and epistemologies within
management planning processes can enable factors that support appropriate management
practices for protected areas considered to be sacred natural sites by Indigenous peoples. Here,
we review processes and outcomes of management planning led by Native Hawaiians with various
positionalities that resulted in the Mai Ka Pō Mai Native Hawaiian Guidance Document for the
Management of the Papahānaumokuākea Marine National Monument. As we look back to look
forward, we highlight the factors that supported knowledge co-production and expanded
opportunities to develop management planning and evaluation processes informed by Hawaiian
place-based knowledge and human-nature relations of care and reciprocity. These include
collaborative approaches, long-term commitment to community and institution capacity-building; an
enabling policy environment; and diverse and consistent involvement of Native Hawaiians.
[ABSTRACT FROM AUTHOR]
Copyright of Ecology & Society is the property of Resilience Alliance

Quintero-Weir, J., et al. (2023). "The Exile of Juyá: Decolonial Geonarratives of Water." GeoHumanities
9(1): 24-44.
The anthropocene and its contemporary environmental crisis are symptomatic of an exhausted
phase and space of modern rhetoric regarding a nature/culture dichotomy. Its consequences are
especially evident in indigenous territories, where it imposes a hegemonic vision of nature as an
object of conquest; it affects ways of being, knowing, and existing with(in) the territory, and justifies
ecocide and epistemicide. Other epistemologies and geonarratives are timely needed in the transit
from the anthropoce towards an imaged new epoche of conviviality between humans (indigenous
and non-indigenous) and more-than human species. This work addresses that challenge from a
decolonial and transdisciplinary perspective based on Wayúu indigenous knowledge and their
relationship with the hydrosocial territory in the Venezuelan Guajira. Wayúu geonarratives, based
on the memory of their elders, are applied to reconstruct the climate calendar and the
transformations it has undergone. These geonarratives of water trace a path toward knowledge
that contributes to the design of pluriverses articulated from the edges of modernity across
indigenous perspectives. (English) [ABSTRACT FROM AUTHOR]
El Antropoceno y su crisis ambiental contemporánea son sintomáticos de una fase y un espacio
exhaustos de la retórica moderna referida a la dicotomía naturaleza–cultura. Sus consecuencias
son particularmente evidentes en territorios indígenas, donde impone una visión hegemónica de la
naturaleza como objeto de conquista; afecta las formas de ser, conocer y existir con(en) el
territorio, y justifica el ecocidio y el epistemicidio. Otras epistemologías y geonarrativas son una
necesidad puntual en el tránsito desde el Antropoceno hacia una nueva época imaginada de
convivialidad entre los humanos (indígenas y no indígenas) y las especies más-que-humanas.
Este escrito aboca ese reto desde una perspectiva decolonial y transdisciplinaria basada en el
conocimiento indígena wayúu y su relación con el territorio hidrosocial en la Guajira venezolana.
Las geonarrativas wayúu, basadas en las memorias de su mayores, se aplican aquí para
reconstruir el calendario climático y las transformaciones que éste ha experimentado. Estas
geonarrativas del agua trazan una ruta hacia un conocimiento que contribuya al diseño de
pluriversos que se articulen desde los bordes de la modernidad a través de perspectivas
indígenas. (Spanish) [ABSTRACT FROM AUTHOR]

15
⼈类世及其环境危机, 体现了关于⾃然—⽂化⼆分法的当代辞藻在时间和空间上的枯竭。其后果在⼟著领地
上表现得尤为明显：它推⾏了将⾃然作为征服对象的霸权愿景, 影响了存在、认知、与领地共存的⽅
式, 维护了⽣态和认知灭绝。在⼈类世向(⼟著和⾮⼟著)⼈类与超⼈类友好相处的转变中, 需要其它
认识论和地理叙事。本⽂基于Wayúu⼟著知识及其与委内瑞拉⽠希拉⽔社会领地的关系, 从去殖⺠化
和跨学科的⻆度探讨了这⼀挑战。根据⼟著⻓者的回忆, Wayúu地理叙事重建了⽓候⽇历及其变化。
⽔地理叙事追溯了⼀条通往知识的道路, 有助于在设计多元宇宙的过程中考虑现代性的边界和各种⼟
著观点。 (Chinese) [ABSTRACT FROM AUTHOR]
Copyright of GeoHumanities is the property of Routledge

Pugliese, J. (2023). "INTERCORPOREITY OF ANIMATED WATER: contesting anthropocentric settler

sovereignty." Angelaki: Journal of the Theoretical Humanities 28(1): 22-35.
In this essay, I examine the relationality between life and water in the context of its intercorporeal
manifestations. Drawing on key aspects of Merleau-Pontian phenomenology, my concern is to
reflect on water's enfleshment of life and its complex ecologies of intercorporeity. These Merleau-
Pontian key aspects, I note, are in close dialogue with a number of Indigenous cosmo-
epistemologies that envisage the world as constituted by profound ecologies of intercorporeal
relationality. The loci of my analysis are the Sonoran Desert and the lands of the Tohono O'odham
people, all situated within the ongoing violent relations of power unleashed by the forces of settler
colonialism, including the partitioning of Indigenous nations by the Mexico–US border, the
ecological devastation left in the wake of the construction of the Trump border wall and the
increasingly fraught situation of undocumented migrants attempting to cross the US border. The
bodies of water that I discuss in this essay disclose the cycles of life and death that turn on the
presence and absence of water. These cycles are increasingly ensnared in aquapolitical regimes
of governmentality that, in settler colonial contexts, unleash lethal effects that kill both bodies of
water and the entities that depend on them for life. [ABSTRACT FROM AUTHOR]
Copyright of Angelaki: Journal of the Theoretical Humanities is the property of Routledge

Puente Gallegos, M. I. and M. C. Rivera Prado (2023). "Epistemologies from the Abya Yala: configuration
of indigenous women journalisms in Ecuador." Information, Communication & Society 26(13): 2630-2647.
Decolonial-focused journalisms allows Ecuadorian indigenous women to exercise their right to
revolution by deconstructing ideological paradigms through their freedom of the press. Previous
research has predominantly concentrated on examining the aspects of poverty, inequality, and
marginalized experiences within the realm of political communication. In contrast, this research
takes a qualitative methodology, employing biographical narratives infused with insights from
disciplines such as legal anthropology, feminist epistemology, decolonial studies and situated
knowledge. The study delves into the exploration of three crucial variables through open
interviews: (a) Precondition of journalistic practice, including the right to education, language, and
access to technologies; (b) Perceived violence and inequalities based on gender, ethnicity, and
journalism; (c) The relationship between the resistance exhibited by the interviewees and the
configuration of the journalistic work. Consequently, this legitimate act of civil disobedience
empowers indigenous women to establish their brand of justice, while their unique forms of
journalisms contribute to the construction of their historical truth. This truth serves as a contrasting,
denying, or even complementary narrative to the traditional truth. The use of the term 'journalisms'
in the plural form highlights the fact that different indigenous groups employ diverse grammatical
structures and methodologies that diverge from the conventions of the singular hegemonic press.
[ABSTRACT FROM AUTHOR]
Copyright of Information, Communication & Society is the property of Routledge

Perez, M. A. (2023). "Integrating perspectives for conversations on territory: turning to indigenous

knowledge to inform policy and practice." Annals of Regional Science 71(1): 145-170.
16
 Decisions related to policies and practices that strive for environmental protection and rural
development often impact Indigenous people across the globe in ways that affect their traditional
livelihoods. However, Indigenous leaders, knowledge systems, and their relationship with the
territories they occupy tend to be excluded from conversations that inform these policies and
practices. This paper adds to the ongoing conversation on conceptualization of territory and
landscapes by bringing to the forefront the contribution of Indigenous epistemologies such as the
Mik'maw framework of Two-Eyed Seeing. This framework highlights the complementarity of
Western and Indigenous knowledge systems and posits that considering both systems, we can
enact more effective approaches to sustainability and relationship with the land. Drawing on a
qualitative case study research carried out by the author, the paper examines the impact of the
top-down process of territory demarcation in the Biosphere Reserve of Bosawas in Nicaragua and
the negative repercussions that excluding Indigenous knowledge systems can have at the local
level. The paper concludes by offering possible ways to address ongoing colonialist
conceptualizations and demarcations of territories. [ABSTRACT FROM AUTHOR]
Copyright of Annals of Regional Science is the property of Springer Nature

Paul, N. and T. Laird (2023). "Ngā Pūrakau No Ngā Rākau: Stories from Trees." Philosophies 8(1): 15.
Within te ao Māori—the Māori world view—whakapapa, or genealogical connections, link together
every being. Relationships with trees are traced through ancestral bonds that are recited through
storytelling. Trees are tūpuna, elders, who hold knowledge, reflected in the etymology of rākāu
(tree) being the pū (base) of pūrākau (stories). The Atua Tāne Mahuta, sought ngā kete o te
wānanga, the three baskets of knowledge. The wānanga is a place of learning and was brought
into being by the god of trees, forests, and birds. Ngāpuhi artist Nova Paul's experimental films are
made with kaupapa Māori values. Her most recent films Rākau and Hawaiki, both 2022, reflect on
lessons from trees, the latter premiering at the Sundance Film Festival 2023. These films are not
so much about trees as by trees. Nova has made film developer from foliage of the trees that are
filmed so that, for example, the riverside pōhutukawa tree is processed in a bath of pōhutukawa
chlorophyl developer. For Nova, this process reveals not only an image but the mauri (life force) of
the tree through the taking and then the making of her tree films. The films produced are more like
an arboreal self-portrait: trees speaking directly through an embodied medium. If trees process
sunlight to produce chlorophyl, here, chlorophyl produces images of light in order to communicate
messages across species. The tohunga Reverend Māori Marsden wrote that photographic
technologies might provide spiritual insight into perceiving life force: "Those with the powers and
insight and perceptions (Matakite), perceived mauri as an aura of light and energy radiating from
all animate life. It is now possible to photograph the mauri in living things." In previous films, Nova
experimented with colour-separation techniques to pull apart the fabric of time and space, which
Tessa wrote about for the Third Text online forum "Decolonising Colour?" That article was
translated into Spanish for the book Pensamientos Migrantes: Intersecciones cinematográficas by
the Colombian experimental film publishers Hambre Cine (2020). Continuing with a conversation
about the ways in which experimental film practices can open up a space for decolonial thought
and Indigenous epistemologies, Nova and Tessa co-write this paper in order to share the pūrākau
(stories) arising from the images of these rākāu (trees), in which photosynthesis, filmmaking, and
spirit, are intertwined, and where the mauri (life force) is revealed. [ABSTRACT FROM AUTHOR]
Copyright of Philosophies is the property of MDPI

Paul, J. (2023). "Traditional Knowledge Protection and Digitization: A Critical Decolonial Discourse
Analysis." International Journal for the Semiotics of Law 36(5): 2133-2156.
Trade treaties and legal agreements generally left Indigenous peoples and colonized communities
out of negotiations that directly impacted them. Using Critical Discourse Analysis, informed by
decolonial thinking and Nishnaabeg epistemology, this research study analyzed the language of
five public documents, published by the World Intellectual Property Organization (WIPO) and the
World Trade Organization (WTO), surrounding the protection of Traditional Knowledge (TK)
through the sui generis legal figure and its connection to the development of digitization TK. As TK
is largely uncommodifiable, the ability to identify and protect TK through Intellectual Property

17
 Rights within the WIPO and the WTO is encumbered. The research analyzed and explored how
language and knowledge shape policy and ideology against historically marginalized people and
communities through discourse enacted by the WIPO and the WTO. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal for the Semiotics of Law is the property of Springer Nature

Oswald-Spring, Ú. (2023). "Decolonizing peace with a gender perspective." Journal of Aggression,

Conflict & Peace Research 15(1): 23-38.
Purpose: This paper aims to analyze a decolonized peace with gender perspective. Liberal
democracies had consolidated on conquest, slavery, racism, sexism, colonialism, raw material
extraction and female exploitation. Additional burdens came from neoliberal globalization with the
massive burning of fossil oil, changing the Earth's history from the Holocene toward the
Anthropocene. Multiple nexus between the human and environmental system requires an
epistemology from the Global South. The paper explores alternative peace paradigms enabling
poor and exploited people to overcome the destructive outcomes of patriarchal violence and
extractivism. Regionally and locally, they are experimenting with just, safe, equal and sustainable
alternatives of free societies. Design/methodology/approach: The nexus approach focuses on
system efficiency, internal and external feedbacks and allows decision-making processes with
stronger cross-sectoral coordination and multi-level governance. It includes the understanding of
the policy agenda and the political actors at different levels, explaining the discrimination of gender
from local to global. The analysis establishes complex relations between theory and political
actions, due that all actions are inherently mediated by gender. A key focus is a relationship and
the outcomes of policies, where communication and collaboration at the local level grant efficient
peaceful resource management with gender equity. Findings: An engendered-sustainable peace
approach is culturally decentralized and may offer alternatives to the ongoing destruction process
of neoliberal corporatism and violence. Drastic systemic change requires massive changes from
bottom-up and top-down before 2030–2050. Global solidarity among all excluded people,
especially women and girls, promotes from childhood an engendered-sustainable peace-building
process, where positive feedbacks may reduce the tipping points on Earth and among humankind.
Engendered-sustainable peace can mitigate the upcoming conflicts and catastrophes, limiting the
negative feedbacks from abusive, selfish and destructive corporations. A greater self-regulating
sustainable system with a HUGE-security could promote a decolonized, engendered and
sustainable peace for everybody. Research limitations/implications: The interconnected risks are
cascading across different domains, where systemic challenges have intensified conflicts and
violence, due to uncertainty, instability and fragility. Cascading effects not only demand prevention
for sudden disruptions (hurricanes, floods) but also for slow-ongoing processes (drought, sea-level
rise, lack of water availability, etc.), which are equally or more disruptive. Women suffer differently
from disasters and are prone to greater impacts on their life and livelihood. An engendered peace
is limited by the deep engrained patriarchal system. Only a culture of peace with gender
recognition may grant future peace and also the sustainable care of ecosystems. Practical
implications: The Global South is exploring alternative ways to overcome the present violent and
destructive globalization by promoting deep engrained indigenous values of Aymaras' living well,
the shell model of commanding by obeying of the Zapatistas or Bhutan's Happiness Index.
Globally, critical women and men are promoting subsistence agriculture, solidarity or gift economy,
where local efforts are restoring the equilibrium between humans and nature. An engendered-
sustainable peace is limiting the destructive impacts of the Anthropocene, climate change and
ongoing pandemics. Social implications: An engendered-sustainable peace is culturally
decentralized and offers alternatives to the ongoing destruction process of neoliberal corporatism,
climate change and violence. The text explores how to overcome the present hybrid warfare with
alternative HUGE security and peace from the bottom-up. Regional reinforcement of food security,
safe water management, local jobs and a concordian economy for the most vulnerable may
change the present exploitation of nature and humankind. Growing solidarity with people affected
by disasters is empowering women and girls and dismantling from the bottom-up, the dominant
structures of violence and exploitation. Originality/value: The military-industrial-scientific corporate

18
 complex and the exploitation of women, men and natural resources, based on patriarchy, has
produced climate change, poverty and global pandemics with millions of unnecessary deaths and
suffering. A doughnut engendered peace looking from the outside and inside of the system of
globalization and environmental destruction proposes to overcome the growth addiction by a
growth agnostic society. Engendered peace explores alternative and sustainable values that go
beyond the dominant technological changes. It includes a culturally, politically and institutionally
ingrained model where everybody is a participant, reinforcing an engendered-sustainable peace
and security for everybody. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Aggression, Conflict & Peace Research is the property of Emerald Publishing
Limited

Ogundiran, A. and C. Gokee (2023). "The Future of African Archaeology—The 2023 Perspectives."
African Archaeological Review 40(4): 775-776.
An editorial is presented on celebrates the end of the first 40 years of the African Archaeological
Review and identifes the potential for the coming years. Topics include focus on pressing issues in
the methodology, theory, practice, themes, ethics, and epistemology of African archaeology; and
attentiveness of African archaeological practice to heritage studies, cultural histories, and
indigenous knowledge.

Nxumalo, F. and P. Montes (2023). "Encountering creative climate change pedagogies: Cartographic
interruptions." Research in Education 117(1): 42-57.
In this paper, we highlight climate change pedagogies within the context of an Indigenous Summer
Encounter for Latinx and Indigenous children led by Miakan-Band Elders, members of a Central
Texas Coahuiltecan community. We focus on anticolonial cartographies activated through
movement, sound and performance that enacted Indigenous fugitivity, futurity, and relationality;
pedagogical attunements that remain undertheorized as approaches to climate change education.
In engaging with these pedagogies as climate change education, we are interested in contributing
to recent work that resists the disciplinary boundaries of what typically counts as climate education
and invites expansive and interdisciplinary approaches to climate change education. This includes
approaches that inquire into how climate change education can be a site to nurture reciprocal
relations with the more than human world. In particular, we highlight the Summer Encounter as
illustrating possibilities for anticolonial climate education that engages creative pedagogies in
foregrounding Indigenous relational onto-epistemologies with young people. We discuss the
potential of this work as climate change education that actualizes and dreams more livable futures.
[ABSTRACT FROM AUTHOR]
Copyright of Research in Education is the property of Sage Publications Inc.

Nkambule, B. I. and S. A. Ngubane (2023). "The Effect of Batho Pele Principles on Mediating Internally
and Externally Directed Knowledge-sharing Practices in Public Schools." Research in Educational Policy
& Management 5(3): 195-217.
All public service organisations in the world use social policies as a guide to render services for the
greater good of their citizenries. Operating in the context of the Fourth Industrial Revolution (4IR)
implies that schools need to reinvent their role (administratively, pedagogically and otherwise) to
ensure that they become catalysts for transferal of context-specific knowledge, problemsolving
skills and creative thinking. Also, amidst a growing call by indigenous knowledge systems (IKS)
scholars, governments and tribal authorities throughout the continent, for African organisations to
consider infusing indigenous epistemologies into their daily professional practices, this qualitative
study investigated how Batho Pele (a Sotho word meaning "people first") principles moderated
participants' execution of internally and externally directed knowledge-sharing practices at three
selected public schools in Mpumalanga Province, South Africa. The sample constituted 20
participants, namely teachers, heads of departments, administrative clerks and principals. Based
on a thematic analysis of semi-structured interviews and documents, the study found that two of
the selected three schools did not consistently comply with the Batho Pele principles (BPPs) of (a)
consultation, (b) access, courtesy and redress, (c) encouraging and rewarding excellence in

19
 innovation, and (d) leadership and strategic direction. Only one school was found to have
satisfactorily complied with all the prescribed BPPs in how it fostered internally directed (or
collegial) knowledge-sharing practices. However, in terms of the infusion of BPPs in externally
directed knowledge-sharing practices (more especially towards parents, education officials,
stakeholders from the public and private sectors and the school community at large), all three
schools were found to have satisfactorily engendered a climate of (a) consultation, (b) access,
courtesy and redress, (c) information, openness and transparency, and (d) value for money. The
study recommends that the fervency with which schools practise externally directed knowledge
sharing must also be replicated in internally directed knowledge-sharing practices. [ABSTRACT
FROM AUTHOR]

Nkambule, B. I. (2023). "Perceived Heads of Departments' Infusion of Ubuntu Values in Curriculum and
Knowledge Sharing Leadership in Under-Resourced Public Schools." Journal of Curriculum Studies
Research 5(2): 186-205.
The article reports on the findings of a qualitative inquiry involving a sample of nine (9) teachers
(three participants per school) drawn from three schools within the locality of three education
circuits of Emalahleni in Mpumalanga Province (South Africa). The primary objective of the article
was informed by the paucity of literature that establishes an intersection between Indigenous
epistemologies of Ubuntu philosophy, instructional leadership and the sharing process of
knowledge management within the domain of primary and secondary education. By eliciting
teachers' views about heads of departments' (HODs') curriculum leadership practices, the article
attempts to narrow down the knowledge gap on the topic of instructional (herein referred to as
curriculum) leadership-- a domain whose preoccupation often slants towards the principal's role at
the exclusion of other key stakeholders within the school ecology. In terms of the findings,
democratic (participative), autocratic, transactional, transformational and managerial leadership
styles were found to have been used by individual HODs alongside instructional leadership style to
strengthen their curriculum leadership role. It however, became apparent that both participative
and transformational leadership styles sufficiently promoted the ethos of Ubuntu in HODs'
curriculum leadership role and thus enhanced curriculum delivery processes and knowledge
sharing behavior among teachers as well as between HODs and teachers. The findings of the
article demonstrate how a nonadversarial intersection between indigenous and mainstream
leadership practices, might add an impetus to HODs' curriculum delivery and knowledge sharing
leadership role in under-resourced schooling contexts. [ABSTRACT FROM AUTHOR]

Nkadimeng, S. and L. Makalela (2023). "The (re)making of an African language: Revisiting epistemologies
for quality assessment practices." Southern African Linguistics & Applied Language Studies 41(1): 5-15.
It is a well-established fact that languages of the world have different typological parameters
despite their universality in key structures. These different typologies predict various ways of
knowing, teaching and assessing. Despite the plethora of knowledge systems available in
linguistics and educational research worldwide, African languages of Bantu origin have been
residually neglected and versioned from Germanic languages for curriculum development,
teaching and assessment. In this paper, we review key tenets of indigenous African languages and
examine how these parameters have not been considered in assessment regimes broadly. We use
this analysis to gauge the extent to which mother tongue-speaking learners of these languages
may have experienced a disproportional disadvantage over the years and explore the challenges
that were experienced in the assessment ecosystem conducted by Umalusi, as the quality assurer
of assessment in national examinations. Applying deconstruction as a decolonial tool and
indigenous African knowledge systems, we argue that linguistic typologies and underpinned
epistemologies need to be key drivers in designing assessment taxonomies. We then present a
model that offers assessment bodies alternative ways aligned with the ways of being, acting and
knowing based on the nature of African languages. In the end, we offer useful recommendations
for further research and a practical assessment practices modality for African languages.
[ABSTRACT FROM AUTHOR]

20
Copyright of Southern African Linguistics & Applied Language Studies is the property of Taylor & Francis
Ltd

Nijdam, E. B. (2023). "Recentering Indigenous Epistemologies Through Digital Games: Sámi Perspectives
on Nature in Rievssat (2018)." Games & Culture 18(1): 27-41.
This article examines Rievssat (2018), one of the six games developed during the 2018 Sami
Game Jam, as a case study to demonstrate how digital games on Indigenous issues afford
opportunities to embed Indigenous ways of knowing into the core of game design. In particular, by
exploring Rievssat's themes and game mechanics, this article identifies the way its procedural
rhetoric models an understanding of and relationship to the game environment that reflects the
dialogic connection with nature and animistic worldview unique to the Sámi people. This article
thereby demonstrates the value of new media in recentering Indigenous systems of knowledge
and cultural practices by engaging with and incorporating Indigenous epistemologies into the
foundation of game design, revealing how Sámi digital games can offer insight into Sámi ways of
knowing and experiencing the world to Indigenous and non-Indigenous players alike. [ABSTRACT
FROM AUTHOR]
Copyright of Games & Culture is the property of Sage Publications Inc.

Nicolaides, A. and J. Steyn (2023). "TOWARDS AUTHENTIC AFRICAN HIGHER EDUCATION BASED
ON AFRICAN EPISTEMOLOGY." Journal of Education, Culture & Society 14(2): 116-128.
Aim. The purpose of this article is to challenge the notion that a largely Eurocentric education is the
best one for African universities. It is not by any means suggested that Eurocentric notions should
be discounted, but rather that African education should be devoid of any form of subordination and
be all owed to assume its rightful equal place and space, in an interconnected global education
arena alongside a range of epistemologies and ontologies. Methods. A literature review was
conducted on the topic and the researchers surveyed scholarly articles, books, and other sources
relevant to the area of research. The review conducted to a lesser or greater extent enumerates,
describes, summarizes, issues relating to the theme. Results. Knowledge should be sought for its
value to communities through individuals and it should perpetually produce sensible, empathetic,
and responsible citizens. African education must inter alia reflect a multiplicity of perspectives and
notions that are grounded on local knowledge. Conclusion. The existing form of Eurocentric
university education in Africa certainly has defects when viewed Afro-centrically. Originality.
Decades after the demise of colonialism [if it has in fact ended], African universities still embrace a
Eurocentric epistemological paradigm and are for the most part consciously or unconsciously
disparaging or ignoring Indigenous African knowledge systems. This is far from liberating, and it is
argued in a novel way that what is required is a vigorous promotion of African scholarship which is
infused with African values, philosophies and knowledge that can also be promoted to our
erstwhile colonisers and others. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Education, Culture & Society is the property of Journal of Education, Culture &
Society

Neilson, S. (2023). "Contrasting epistemologies: Biomedicine, narrative medicine and indigenous story
medicine." Journal of Evaluation in Clinical Practice: 1.
Background Aims Materials and Methods Results Discussion Conclusion Narrative Medicine (NM)
and Indigenous Story Medicine both use narrative to understand and effect health, but their
respective conceptualizations of narrative differ.I contrast the concept of narrative in NM with that
of Indigenous Story Medicine.The article relies Western narrative theorists as well as Indigenous
epistemologists to frame a discussion-by-contrast of the Judeo-Christian creation myth with a
Haundenosaunee Creation Story.I demonstrate that the deficiencies of Narrative Medicine exist
because the latter's use of narrative is a mere application in an otherwise reductive field, whereas
Indigenous epistemologies rely on story as medicine itself.OMIT.I call for more scholars to take up
different narratives to further investigate the ethical space between NM and Indigenous Story
Medicine. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Evaluation in Clinical Practice is the property of Wiley-Blackwell

21
Na'puti, T. R. and S. C. Frain (2023). "Indigenous environmental perspectives: Challenging the oceanic
security state." Security Dialogue 54(2): 115-136.
This article centers Indigenous epistemologies to critique the United States oceanic security state,
a modality of militarization and blue-washing conservation that extends beyond land borders to
encompass federal conceptualizations of national security throughout the Pacific Ocean. Beginning
with Indigenous perspectives from Oceania, it provides examples of Indigenous peoples'
continuing connections to ocean spaces and challenges to United States colonial geographic
imaginaries and militarized destruction. Then, advancing the concept of the oceanic security state,
it examines how United States assertions of sovereignty over Oceania are used to justify hyper-
militarization while simultaneously destroying the environment and contributing to the climate
crisis. These phenomena occur while the USA remains exempt from federal environmental
conservation laws through 'blue-washing', and the United States government benefits from the
exclusion of military emission data within international climate targets. The findings reveal how
militarizing all ocean space in the name of United States national security operates within
delineated borders of Exclusive Economic Zones, Marine National Monuments, and Marine
Protected Areas. Guided by Indigenous epistemologies, the article concludes with alternative ways
of understanding ocean spaces and constructing futures of genuine security. [ABSTRACT FROM
AUTHOR]
Copyright of Security Dialogue is the property of Sage Publications, Ltd.

Musengi, M. (2023). "Vygotskian Resonances With the African Worldview of Ubuntu for Decolonial Deaf
Education." American Annals of the Deaf 168(1): 37-55.
The African worldview of Ubuntu predates Vygotskian theory, but the Ubuntu view that the
community defines the person aligns uncannily with Vygotsky's biosocial proposition and
contemporary conceptions of deaf ontology and epistemology. Unlike prevailing Euro-American
thought, Ubuntu accentuates the view that it is not any physical or psychological characteristic of
the individual that defines personhood. Instead, Ubuntu aphorisms, the containers of meaning in
African epistemology, indicate that the reality of the communal world is at least equal if not superior
to individual life histories. The author teases out similarities between Vygotskian thought and
Ubuntu, illustrating deaf children's development along a different axis, facilitated by a holistic,
diversified biosocial process in which neither their deafness nor disability indicates inferiority or
coloniality. Grounded on the African principle No language is complete without other languages ,
the present article contributes to a nascent indigenous theorization of contemporary deaf
education. [ABSTRACT FROM AUTHOR]

Morgan, J. M. (2023). "The Stones Cry Out and the Trees Talk: A Praxis of Epistemic Disobedience
Toward a Settler Theology of Aurality." Political Theology 24(7): 739-755.
Epistemic disobedience (Mignolo) to settler-coloniality in Canada requires conscientisation to
Indigenous peoples' stories and a decolonial turn (Maldonado-Torres) in epistemology and
ontology of relations (Tinker) between Indigenous and settler peoples. One group of primarily
settler Christians on unceded and unsurrendered Algonquin/Anishnaabe territory engaged such a
praxis, through Right Relations with their United Church in Ottawa, toward social healing
(Lederach and Lederach) of colonial wounds, transformationally engaging in oral-aural praxis to
relationally receive hi/stories of local Indigenous communities. Stan McKay, Cree elder and former
moderator of the United Church of Canada, through Indigenous peoples' understanding of creation
invites a decolonial turn with hermeneutical listening in which one hears teachings of Jesus as cry
of creation – such that even "the stones cry out" (Luke 19:40) and the trees teach – which has
implications for a settler theology of aurality. [ABSTRACT FROM AUTHOR]
Copyright of Political Theology is the property of Taylor & Francis Ltd

Morgan, C. B., et al. (2023). "Humans in/of/are nature: Re-embedding reality in sustainability sciences."
Elementa: Science of the Anthropocene 11(1): 1-16.

22
 Behind the facades of humanity's technological advances and urban lifestyles, there is in fact no
real wall that separates us from the web of life. Biology, physics, Western social theory, and
Indigenous scholarship all tell us that we are embedded in the natural world; to operate otherwise
is a dangerous misconception and leads to the human-centered ecological crises we currently
face. And yet many scientific communities, including those concerned with the environment and
sustainability, continue to incorporate human-first, human-separate mental models into their
disciplines. In this article, we use the method of Bohemian dialogue to explore the "imagined wall"
of false separation and how it manifests in 4 distinct fields: entomology, soil science, food systems,
and monetary policy. We ask: How would deconstructing the imagined wall function as the basis
for interdisciplinary sustainability research? We lay out where the wall can appear, its
consequences, academic and practical resistances, and how each field might move toward truer
sustainability without this mental model. We offer suggestions for this process of unlearning and
relearning, particularly to those scientists who may have begun to question human supremacy in
ontology and epistemology but who have not actively applied such critical social theory to their own
work. [ABSTRACT FROM AUTHOR]
Copyright of Elementa: Science of the Anthropocene is the property of University of California Press

Mons, S. (2023). "Las dimensiones ontoepistemológicas de la minería aurífera ancestral en Colombia:

Evidencias del Resguardo Indígena Cañamomo y Lomaprieta / The Onto-Epistemological Dimensions of
Ancestral Gold Mining in Colombia: Evidence from the Cañamomo and Lomaprieta Indigenous
Reservation." Journal of Latin American Geography 22(2): 24-51.
El surgimiento de las ontologías no dualistas, en combinación con el renovado interés en las
cosmovisiones relacionales de los pueblos originarios, han venido forjando nuevos marcos
analíticos que buscan una revalorización de mundos, conocimientos y saberes construidos desde
los pueblos del sur global. Un importante proyecto para recuperar este "pluriverso" es el marco de
las Epistemologías del Sur, el cual se emplea en este artículo para estudiar la geografía de
conflictos en el resguardo indígena Cañamomo y Lomaprieta, en el departamento de Caldas,
Colombia. A partir de un análisis de entrevistas cualitativas que se efectuaron en dicho resguardo,
en el periodo 2018–2020, se argumenta que la lucha por la minería aurífera ancestral no solo es
una lucha ontológica por el territorio ancestral, sino también una lucha epistemológica en defensa
de los saberes, prácticas y conocimientos mineros ancestrales. Estas dimensiones
ontoepistemológicas sirven de insumo para dar una definición emergente de la minería aurífera
ancestral. Así, la contribución que se realiza en este artículo tiene una doble finalidad: por un lado,
aportar conocimientos que estimulen debates desde el sur global, sobre las luchas ontológicas y
la construcción de territorialidades alternativas en zonas mineras y, por el otro lado, contribuir a la
discusión actual sobre la minería ancestral en Colombia. The emergence of non-dualist ontologies,
in combination with a renewed interest in relational worldviews of indigenous peoples, has forged
new analytical frameworks that seek to reevaluate worldviews and knowledge systems of
marginalized peoples in the Global South. An important project to recover this "pluriverse" is the
Epistemologies of the South framework, which is used in this article to analyze the geography of
conflicts in the Cañamomo and Lomaprieta indigenous reservation in the department of Caldas,
Colombia. Based on an analysis of qualitative interviews that were carried out in this indigenous
reservation during the period 2018–2020, I argue that the struggle for ancestral gold mining is not
only an ontological struggle for ancestral territory, but also an epistemological struggle in defense
of ancestral mining knowledge and practices. These onto-epistemological dimensions serve as
inputs for an emerging definition of ancestral gold mining. As such, the contribution made in this
article has a dual purpose: on the one hand, it seeks to provide knowledge that stimulates debates
from the Global South on ontological struggles and the construction of alternative territorialities in
mining areas while, on the other hand, it contributes to current debates on ancestral mining in
Colombia. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Latin American Geography is the property of University of Texas Press

Misiaszek, G. W. and C. Rodrigues (2023). "Six critical questions for teaching justice-based environmental
sustainability (JBES) in higher education." Teaching in Higher Education 28(1): 211-219.

23
 In this short article, we pose six key questions that we argue as essential to critically problem-pose
in achieving teaching for justice-based environmental sustainability (JBES) in higher education
(HE). We will be critically posing these questions to all the authors of an upcoming Teaching in
Higher Education special issue 'Higher Education Teaching of Environmentally Just Sustainability'
so they can further unpack these questions, coincide or counter our arguments presented here,
provide rich contextualization in their responses, and possibly expand upon these six. The
questions problematize the following in HE teaching: (1) the (de)legitimized, (de)prioritized
framings of 'sustainability;' (2) the same question for the terms of 'development' and 'sustainable
development'; (3) the politics of (un)sustainability affecting HE pedagogies and curricula; (4) HE's
roles and responsibilities in leading to students' praxis of sustainability; (5) the incorporation, or
not, of Southern, Indigenous, and/or Northern epistemologies grounding (un)sustainability taught;
and (6) the (non-)anthropocentric groundings in HE learning. [ABSTRACT FROM AUTHOR]
Copyright of Teaching in Higher Education is the property of Routledge

Middleton Manning, B. R., et al. (2023). "A place to belong: creating an urban, Indian, women-led land
trust in the San Francisco Bay Area." Ecology & Society 28(1): 1-8.
When grounded in Indigenous epistemologies, land trust structures provide an effective, inclusive
vehicle to enact community and landscape care in the face of colonial disruptions. The Sogorea
Te’ Land Trust in Lisjan (Ohlone) homelands in the San Francisco East Bay Area is the first
Indigenous, women-led, urban land trust in the world. Two Indigenous women active in the Bay
Area Indigenous community saw multiple community needs that coalesced around a lack of land.
Without land, there is no place for grounded spiritual practice, cultivation and processing of foods
and medicine, and recognition of the First Peoples of the San Francisco East Bay area. Without
land, ongoing colonial relations perpetuate exclusion of Indigenous peoples and desecration of
their sacred places. We explore the development, framing, application, and expansion of the
Sogorea Te’ Land Trust as a vehicle for rematriating land and creating community in a diverse and
dense urban Indigenous space. Through the Sogorea Te’ Land Trust, the potential, goals, and
possibilities of land trusts are reimagined beyond conservation to inclusive eco-cultural-community
restoration and well-being. [ABSTRACT FROM AUTHOR]
Copyright of Ecology & Society is the property of Resilience Alliance

Middleton Manning, B. R. (2023). "Geographies of hope in cultural resources protection." Environment &
Planning E: Nature & Space 6(3): 1543-1560.
This work to articulate a geography of hope in the face of institutionalized epistemic injustice
extends the emerging Indigenous political ecology approach through engagement with cultural
resources law and policy. While Indigenous political ecology offers a framework to understand the
context in which geographies of hope are created, geographies of hope are specific spatial
processes that exemplify resilience, vision, and ingenuity in adverse circumstances. This paper
focuses on such hopeful, place-based work to bring US and, specifically, California, cultural
resources and repatriation law and policy into alignment with contemporary international
Indigenous human rights standards. The Native and non-Native allies advocating for legal and
political change are both focused on protecting particular places and their entwined
epistemologies, and on altering processes of decision-making that privilege non-Indigenous
epistemologies. Hope is specifically fostered in efforts to educate non-Native citizens on the
continuities between past and present, in highlighting the efforts of Indigenous people working to
care for and protect their heritage on/in/with the land, and in fostering legal frameworks that center
justice. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning E: Nature & Space is the property of Sage Publications Inc.

Mertens, D. M. (2023). "The Pursuit of Social, Economic, and Environmental Justice through Evaluation:
Learning from Indigenous Scholars and the Fifth Branch of the Evaluation Theory Tree." Journal of
MultiDisciplinary Evaluation 19(44): 11-23.
Background: The evaluation literature ignored, and even disparaged, philosophical frameworks of
Indigenous evaluators because they did not align with the dominant narrative about the nature of

24
 ethics, reality, and epistemology. As the world faces increasing numbers of crises in the form of
climate damage, violations of human rights, and inequitable societal structures, Indigenous
assumptions that support strong relationships amongst humans and nature are relevant. Purpose:
This critical analysis of literature illustrates how the work of nonindigenous evaluators can benefit
by learning more about values that encompass spirituality, the interconnectedness of humans with
all of nature, and building culturally responsive relationships. Findings: The Indigenous paradigm
provides guidance to evaluators on the planning, conduct and use of more just evaluations.
Indigenous evaluators will prioritize the Indigenous paradigm’s assumptions and can integrate
assumptions of other paradigms. Nonindigenous evaluators can integrate Indigenous assumptions
as a strategy for increasing the impact of their work towards justice. [ABSTRACT FROM AUTHOR]

McSherry, A. and G. McLellan (2023). "Finding our place at the table: A more-than-human family reunion."
New Zealand Geographer 79(2): 121-126.
Indigenous worlds are and always have been sites of more-than-human (MTH) agency and
relationship, despite their largely marginalised status within geographic scholarship to date. The
return to cosmologically-informed earth-oriented Indigenous Lifeworlds holds transformative power
for mobilising collective action toward life-affirming MTH futures for all. In this commentary, we, as
two Indigenous PhD students (Alice, Naxi Chinese and Georgia, Te Whakatōhea Māori), draw on
our respective ancestral instructions of kinship to suggest that engaging in MTH geographies is
less a 'discovery' of new epistemologies and more akin to a praxis of 'recovery', similar to showing
up to a family reunion. Thinking-with the metaphor of a reunion, we contend that planetary futurity
is contingent on Indigenous futurity, and that epistemic freedom is contingent on epistemic justice.
[ABSTRACT FROM AUTHOR]
Copyright of New Zealand Geographer is the property of Wiley-Blackwell

McDaid Barry, N., et al. (2023). ""Then the Nettle People Won't Be Lonely": Recognizing the Personhood
of Plants in an Indigenous STEAM Summer Program." Cognition & Instruction 41(4): 381-404.
In this paper, we explore the ways that a STEAM-focused summer program for Indigenous youth
supported learning in accordance with Indigenous axiologies (what we value esthetically or
morally), ontologies (what we believe to be real and how we enact those beliefs), and
epistemologies (what we know and how we know it) or AOE. Part of these AOEs include enacting
kin relationships through recognizing the personhood of more-than-human beings. We posit that
(1) our socio-cultural, political, and ethical orientations regarding human-nature relations affect our
behaviors and that (2) shifting the way we view nature (e.g., recognizing plant personhood) may be
a powerful contributor to more equitable climate futures. We present a case study of the
relationship between a human child, Talon, and a plant called Stinging Nettle. We specifically
move to answer: Did the program design support engagement in the recognition of plant
personhood? If so, in what ways? The paper describes six dimensions of recognizing plant
personhood. Findings illustrate how the program design resulted in the development of a strong
human-plant relationship. We discuss implications for STEM and climate change education in
supporting ecologically sustainable living and decision-making. [ABSTRACT FROM AUTHOR]
Copyright of Cognition & Instruction is the property of Taylor & Francis Ltd

Mapuya, M. (2023). "Exploring Social Justice Issues That Inform the 21st-Century Curriculum in Higher
Education: Lecturers' Voices and Experiences." Research in Educational Policy & Management 5(3): 108-
127.
Higher education systems across the globe have adopted policies to provide a curriculum which is
underpinned by the fundamental values of equality, inclusivity, and diversity. However, owing to
lack of transformation and the practical implementation of these policies, higher education is still
significantly entrenched in Eurocentric epistemologies which expose students to a learning
environment which does not represent their social identities. This has led to the intensification of
discourses on decolonisation epistemologies. At the centre of these decolonisation epistemologies
is their advocacy for the recognition of indigenous epistemologies and ontologies in the learning
environment. Of importance to these discourses is social justice issues that influence the
25
 21stcentury curriculum. Guided by the Critical Theory of Education, this study explored social
justice issues that inform the 21stcentury curriculum from a lecturers' perspective. Data was
collected from thirty-two purposefully selected lecturers from all universities in South Africa using a
questionnaire with a Likert scale. The findings demonstrate that academic imperialism, language
equity, equality, inclusivity, and diversity are the major issues of social justice that influence the
21stcentury curriculum. To promote these social justice issues, this study advocates for radical
transformation in language policies and pedagogical practices in higher education. The study
further calls for the practical dismantling of the current dispensation in higher education which
perpetuates social injustice and inequality. Educational policies need to respond purposefully to
calls to decolonise the 21st-century curriculum holistically and create an education system which
works for every student on these social justice issues. [ABSTRACT FROM AUTHOR]

Manuel Medrano, J. (2023). "Navegando entre brújulas y mariposas: descolonización y sabiduría en la

película El abrazo de la serpiente (Colombia, 2015), dirigida por Ciro Guerra." Middle Atlantic Review of
Latin American Studies 7(2): 71-97.
This article examines Embrace of the Serpent (2015), a Colombian film directed by Ciro Guerra,
and explores themes of decolonization, learning, identity, and reconciliation. The plot revolves
around the shaman Karamakate, who guides foreign explorers through the Amazon jungle in
different eras, and the discrepancies between indigenous knowledge and that derived from
colonizer epistemologies. From a theoretical perspective, the film’s portrayal of epistemic clashes
is analyzed in accordance with the concept of the “coloniality of knowledge.” Our study focuses on
two interconnected meanings: first, the film’s denunciation of the violent forms of Western learning
and the unsuccessful attempts to mimic indigenous knowledge. Karamakate represents subaltern
resistance to colonization and contextualizes this perspective. Second, the essay highlights the
viewpoint of the indigenous character Manduca, who advocates for healing colonial wounds
through the exchange of knowledge and forgiveness of the former invader. This connects with
contemporary debates on reconciliation and appreciation of indigenous cultural wealth. Through
film analysis and cultural theories, the article explores how Embrace of the Serpent transcends its
seemingly superficial focus on human resilience and confrontation with nature to emerge as a
deep reflection on decolonization, intercultural learning, and the need to share knowledge in a
postcolonial world. The film raises crucial questions about how societies can heal and preserve
their identity in a global context that resonates with contemporary challenges of cultural diversity
and environmental sustainability. (English) [ABSTRACT FROM AUTHOR]
Este artículo analiza El abrazo de la serpiente (2015), película colombiana dirigida por Ciro Guerra, y
explora los temas de la descolonización, el aprendizaje, la identidad y la reconciliación. La trama
se centra en el chamán Karamakate, quien guía a exploradores extranjeros por la selva
amazónica en distintas épocas, y en las discrepancias entre los conocimientos indígenas y los
provenientes de epistemologías colonizadoras. Desde una óptica teórica, se examina cómo la
película aborda choques epistémicos según el concepto de la “colonialidad del saber”. El análisis
se concentra en dos objetivos interconectados: primero, la denuncia en la película de las formas
violentas de aprendizaje occidental y los intentos fallidos de imitar saberes indígenas. Karamakate
representa la resistencia subalterna ante la colonización y contextualiza esta visión. Segundo, el
ensayo destaca la perspectiva del personaje nativo Manduca, quien aboga por curar las heridas
coloniales mediante el intercambio de conocimientos y el perdón al antiguo invasor. Esto se
conecta con debates contemporáneos sobre reconciliación y valoración de la riqueza cultural
indígena. A través del análisis fílmico y teorías culturales, se explora cómo El abrazo de la
serpiente trasciende su enfoque aparentemente superficial de resiliencia humana y confrontación
con la naturaleza para emerger como una profunda reflexión sobre la descolonización, el
aprendizaje intercultural y la necesidad de compartir saberes en un mundo poscolonial. La película
plantea cuestiones cruciales sobre el modo en que las sociedades pueden sanar y preservar su
identidad en un contexto global, ante los desafíos contemporáneos de diversidad cultural y
sostenibilidad ambiental. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Middle Atlantic Review of Latin American Studies is the property of Middle Atlantic Council of
Latin American Studies

26
Mandiberg, M. (2023). "Wikipedia's Race and Ethnicity Gap and the Unverifiability of Whiteness." Social
Text 41(1): 21-46.
Although Wikipedia has a widely studied gender gap, almost no research has attempted to
discover if it has a comparable race and ethnicity gap among its editors or its articles. No such
comprehensive analysis of Wikipedia's editors exists because legal, cultural, and social structures
complicate surveying them about race and ethnicity. Nor is it possible to precisely measure how
many of Wikipedia's biographies are about people from indigenous and nondominant ethnic
groups, because most articles lack ethnicity information. While it seems that many of these
uncategorized biographies are about white people, these biographies are not categorized by
ethnicity because policies require reliable sources to do so. These sources do not exist for white
people because whiteness is a social construct that has historically been treated as a transparent
default. Thus, these biographies cannot be categorized as white because whiteness is unverifiable
in Wikipedia's white epistemology. In the absence of a precise analysis of the gaps in its editors or
its articles, I present a quantitative and qualitative analysis of these structures that prevent such an
analysis. I examine policy discussions about categorization by race and ethnicity, demonstrating
persistent anti-Black racism. Turning to Wikidata, I reveal how the ontology of whiteness shifts as it
enters the database, functioning differently than existing theories of whiteness account for. While
the data does point toward a significant race and ethnicity gap, the data cannot definitively reveal
meaning beyond its inability to reveal quantitative meaning. Yet the unverifiability of whiteness is
itself an undeniable verification of Wikipedia's whiteness. [ABSTRACT FROM AUTHOR]
Copyright of Social Text is the property of Duke University Press

Manan, S. A., et al. (2023). "Beyond market and language commodification: Contemplating social-market
value and social-welfare concerns in language education policy and practice in Pakistan." Language &
Education: An International Journal 37(1): 88-104.
This study demonstrates how stakeholders' treatment of English language as the sole
marketable/saleable commodity in educational setting can have implications for multilingualism
and existing linguistic diversity in Pakistan. Language commodification refers to the valuation of
languages as marketable/saleable commodities and their relative exchange value. The findings are
based on semi-structured interviews with students, teachers, and administrators/principals
conducted in schools and a university during three different PhD studies. This article specifically
focusses on how stakeholders view English-medium education and indigenous languages. Given
stakeholders' diversity-as-a-problem orientations and rationalization of English-medium education,
we propose an epistemic reorientation in which the social-market value of languages and social-
welfare considerations may become the basis of language-in-education policy and planning.
Social-market value refers to the role languages play as social, educational, cultural, and
pedagogical resources for the larger social development, peace, and integration of society. The
social-market perspective upholds multilingualism as a resource rather than as a problem. The
article concludes that academic researchers could use intellectual activism as change agents to
foster critical multilingual awareness and expose stakeholders to alternative competing
epistemologies. This awareness is expected to help redress the conceptual myths and fallacies
most stakeholders hold about the social potential of languages and multilingualism. [ABSTRACT
FROM AUTHOR]
Copyright of Language & Education: An International Journal is the property of Taylor & Francis Ltd

Maistry, S. M. (2023). "Colonisation and the Genesis and Perpetuation of Anti-Blackness Violence in
South Africa." Genealogy (2313-5778) 7(4): 72.
The narrative of the colonisation of South Africa that prevailed and continues to prevail in certain
segments of contemporary South African society is that of the white coloniser as an industrious,
noble, peaceful and innocent being, divinely tasked with the project of bringing civilisation to the
country's indigenous Black tribal people—people bereft of religion, cognitive competence and
incapable of responsible land ownership. In this article, I reflect on the genesis of anti-Blackness
over three and a half centuries and argue that despite Black resistance over this period, the

27
 systematic orchestration of anti-Blackness through repressive violence, constantly morphing policy
legislation and relentless propaganda machinery has imprinted on the psyche of South Africans in
particular ways. Black academe in South Africa has been systematically frustrated with Western
Eurocentric epistemologies and ontologies and struggle to engage in any substantive
epistemological or ontological delinking. Inspiration from decolonial theory is invoked to offer an
analysis of the paralysis of the new Black political, economic and academic elite, as they occupy a
zone of being co-opted into the stranglehold of white economic and cultural hegemony.
[ABSTRACT FROM AUTHOR]
Copyright of Genealogy (2313-5778) is the property of MDPI

Madokoro, L. (2023). "On Teaching Human Rights History in a Settler Colonial Context." American Review
of Canadian Studies 53(1): 107-117.
Based on several years of experience in teaching human rights history to undergraduate students
in Canada, this article reflects on the challenges involved in imparting knowledge on this subject in
a settler colonial context. It builds on examples gleaned from working with undergraduate students,
from scholarship on the history of settler colonialism, as well as from Indigenous worldviews and
epistemologies, to consider the ways in which the teaching of human rights history needs to evolve
alongside and in dialogue with contemporary discussions about rights and justice. The article
contends that given contemporary discussions around rights, which reveal the fragility of the liberal
human rights framework, this is urgent and necessary work. It concludes by offerings ways of
approaching student experiences, insider/outsider dynamics, and contemporary debates when
teaching human rights history. The overall purpose of the article is to resituate the teaching of
human rights history in a critical, self-reflective manner. In this way, the damaging implications of
certain progress-oriented historical narratives centering on the idea and evolution of human rights
can also be considered in pedagogical practices on the subject. [ABSTRACT FROM AUTHOR]
Copyright of American Review of Canadian Studies is the property of Routledge

López-Quiñones, A., et al. (2023). "Ancestral Computing for Sustainability: Centering Indigenous
Epistemologies in Researching Computer Science Education." TechTrends: Linking Research & Practice
to Improve Learning 67(3): 435-445.
This article offers Ancestral Computing for Sustainability (ACS) to dismantle the logics of settler
colonialism that affect accessibility, identities, and epistemologies of computer science education
(CSE). ACS centers Indigenous epistemologies in researching CSE across four public universities
in the United States. This paper describes Ancestral Computing for Sustainability and explores
reflections of two students engaging as researchers in ACS inquiry. Drawing on Indigenous
methodologies and Participatory Action Research, they share their reflections as co-researchers in
ACS through storywork. These critical reflections include their relationship to computing,
observations of the interdependent work within ACS, ethics and sustainability, and their
experiences within the focus groups. The article ends with recommendations for furthering ACS as
a decolonial approach that centers Indigenous epistemologies in CSE. Recommendations for CSE
education include Ancestral Knowledge Systems and adding sustainability as a topic within
computing education pathways and building student-faculty relationships based on trust is
recommended to foster students' academic and personal growth within CSE education and
research. [ABSTRACT FROM AUTHOR]
Copyright of TechTrends: Linking Research & Practice to Improve Learning is the property of Springer
Nature

Liu, W. M., et al. (2023). "Understanding systemic racism: Anti-Blackness, white supremacy, racial
capitalism, and the re/creation of white space and time." Journal of Counseling Psychology 70(3): 244-
257.
In this article, the authors explain systemic racism through a racial–spatial framework wherein anti-
Blackness, white supremacy, and racial capitalism interlock to create and recreate white space
and time. Through the creation of private property, institutional inequities become embedded and
structured for the benefit of white people. The framework provides a way to conceptualize how our

28
 geographies are racialized and how time is often used against Black and non-Black people of
Color. In contrast to white experiences of feeling 'in-place' almost everywhere, Black and non-
Black people of Color continually experience displacement and dispossession of both their place
and their time. This racial–spatial onto-epistemology is derived from the knowledge and
experiences of Black, Indigenous, Latinx, Asian, and other non-Black people of Color, and how
they have learned through acculturation, racial trauma, and micro-aggressions to thrive in white
spaces and contend with racism such as time-theft. The authors posit that through reclaiming
space and time, Black and non-Black people of Color can imagine and practice possibilities that
center their lived experiences and knowledge as well as elevate their communities. Recognizing
the importance of reclaiming space and time, the authors encourage counseling psychology
researchers, educators, and practitioners to consider their positionalities with respect to systemic
racism and the advantages it confers to white people. Through the process of creating
counterspaces and using counterstorytelling, practitioners may help clients develop healing and
nurturing ecologies that challenge the perniciousness of systemic racism. (PsycInfo Database
Record (c) 2023 APA, all rights reserved)
Public Significance Statement—The racial–spatial onto-epistemological framework helps counseling
psychology researchers, educators, and practitioners better understand systemic racism and how
Black, Indigenous, Latinx, Asian, and other non-Black people of Color live in white spaces and
function under white time. Through the creation of private property, institutional inequities become
embedded and structured for the benefit of white people. The framework provides a way to
conceptualize how our geographies are racialized and how time is often used against Black and
non-Black people of Color. Recommendations identify ways that scholars can be better
researchers and responsive to communities they study and how practitioners could help cultivate
counterspaces and use counterstorytelling in therapy. (PsycInfo Database Record (c) 2023 APA,
all rights reserved)

Ligtenberg, M. (2023). "Imperiale Männlichkeiten, zoologische Taxonomien und epistemische Gewalt:

Schweizer Naturforscher in Niederländisch-Ostindien, ca. 1880-1900." Imperial Masculinities, Zoological
Taxonomies and Epistemic Violence: Swiss Naturalists in the Dutch East Indies, c. 1800-1900. 73(2): 67-
84.
This article investigates the zoological expeditions of two 'colonial outsiders': the Swiss colonial
medical officer Conrad Kläsi and the Bernese zoologist Johann Büttikofer. By reconstructing their
journeys through the 'remote' islands of Sumatra and Borneo - then part of the Dutch East Indies -,
I argue that collaboration with colonial institutions allowed middle-class men from nation states
without colonies to claim hegemonic ideals of masculinity, embodied by globetrotting naturalists
such as Alexander von Humboldt or Charles Darwin. Furthermore, I demonstrate that zoological
knowledge production was inextricably linked to physical and epistemic violence. Not only were
zoological expeditions accompanied and supported by the Dutch East Indies' army, the urge of
European naturalists to hunt, transport, donate and classify the tropical fauna rendered indigenous
contributions and epistemologies nearly invisible. Taken together, the article aims to illuminate the
co-construction of imperial masculinities, zoological taxonomies and epistemic violence.
[ABSTRACT FROM AUTHOR]
Copyright of L'Homme: Zeitschrift für Feministische Geschichtswissenschaft is the property of
Vandenhoeck & Ruprecht GmbH & Co. KG

Lehmann, D. (2023). "A Reply to Maxwell Cameron's "A Review of David Lehmann's After the Decolonial:
Ethnicity, Gender and Social Justice in Latin America (Cambridge: Polity Press, 2022)"." International
Journal of Politics, Culture & Society 36(4): 577-586.
This document is a response to a review of David Lehmann's book, "After the Decolonial: Ethnicity,
Gender and Social Justice in Latin America." The author appreciates the review and acknowledges
the need for further exploration of alternative approaches to decolonial questions. They discuss the
contradictions of neoliberalism, arguing that it often leads to market abuse rather than free
competition. The author also examines different perspectives on universalism and social justice,
emphasizing the importance of impartiality and fairness. The document then delves into the

29
 complexities and limitations of affirmative action policies in Brazil, particularly regarding racial
classification. It also highlights the campaigns of indigenous movements for intercultural education,
land restitution, and recognition of local legal arrangements. The text concludes by critiquing the
notion of "other epistemologies" in decolonial thinking and emphasizing the importance of
understanding the diverse perspectives and complexities of Latin America's social and cultural
dynamics. [Extracted from the article]
Copyright of International Journal of Politics, Culture & Society is the property of Springer Nature

Le Grange, L. (2023). "Decolonisation and anti-racism: Challenges and opportunities for (teacher)
education." Curriculum Journal 34(1): 8-21.
In the past two decades, we have seen a renewed interest in decolonisation. A proliferation of
literature produced on the topic, the establishment of journals on decolonisation, student protests
such as the #RhodesMustFall campaign at universities in South Africa and Oxford University in
Britain, French President Emmanuel Macron's call for the repatriation of African heritage from
European museums, the appointment of a Deputy Minister of Decolonisation in Bolivia, bear
testimony to a heightened consciousness on the topic. Moreover, we are witnessing the
internationalisation of Indigenous knowledge as colonised peoples across the globe use the
spaces that globalisation affords to build solidarities in order to resist the homogenising and
normalising effects of globalisation and to decentre western epistemologies. In this article, which
contributes to the Special Issue on Decolonial and Anti-racist Perceptions in Teacher Training and
Education Curricula, I do three things: discuss the concept of decolonisation including its meanings
produced in different geographies, discuss the connection between decolonisation and anti-racism,
present challenges and opportunities for decolonising (teacher) education programmes through the
concepts of currere, complicated conversation and land education. I conclude that decolonisation
is not an easy task in the neoliberal university and other institutions offering initial teacher
training/education. However, there always exists opportunities for invigorating decolonial desires in
such teaching/learning spaces. [ABSTRACT FROM AUTHOR]
Copyright of Curriculum Journal is the property of Wiley-Blackwell

Lara, A.-M., et al. (2023). "Boricuir Trans-territorial Ecologies: Archipelagic Cimarronaje and Hemispheric
Resurgence in Abya Yala." Centro Journal 35(1): 153-177.
We share our Boricuir stories as healers committed to the revitalization of Afro-Indigenous quír
ecologies. Boricuir trans-territorial ecologies are rooted in an archipelagic cimarronaje that is
shaping, while in turn being informed by, hemispheric notions of Afro-Indigenous resurgence.
Caribbean scholars have theorized Afro-Indigenous, maroon, and queer epistemologies as sites of
creative resistance and imagination. We place Caribbean scholars in conversation with Native
Studies, Chicana Studies, and Black Feminist Studies to theorize the trans-territorial experiences,
and transcolonial kinships, that lie at the heart of Boricuirs’ ecologies. Boricuir ecologies challenge
Christian colonial notions of personhood rooted in racial hierarchies, gender normativity, the
human/non-human dichotomy, and nationalist discourses that have sought to erase Boricuir lives,
Afro-Indigenous bodies and knowledge, and Boricua diasporas. We contribute to current
conversations about what it means to imagine the worlds possible from within and beyond the
colonial wound, building transcolonial kinship across the islands and the continent. [ABSTRACT
FROM AUTHOR]
Copyright of Centro Journal is the property of Centro de Estudios Puertorriquenos (Center for Puerto
Rican Studies)

Lapierre, M. (2023). "Disability and Latin American indigenous peoples." Disability & Society 38(7): 1276-
1280.
Disability among Latin American indigenous peoples is frequent and has particular characteristics.
On the one hand, people understand and experience disability from their own worldview and
cultural practices, but on the other hand, these cultural characteristics coexist with the reality of a
disability produced by colonialism, colonization and forced assimilation into the states. Additionally,
the socioeconomic conditions in which indigenous peoples live, as well as the political violence to
30
 which they are subjected, create a complex panorama that challenges disability studies to dialogue
with other philosophies. Decoloniality, interculturality, epistemologies of the South, and indigenous
thought can be approaches that discuss and problematize the study of disability in indigenous
cultures from a more just and situated perspective. [ABSTRACT FROM AUTHOR]
Copyright of Disability & Society is the property of Routledge

Kotzé, L. J. and S. Adelman (2023). "Environmental Law and the Unsustainability of Sustainable
Development: A Tale of Disenchantment and of Hope." Law & Critique 34(2): 227-248.
In this article we argue that sustainable development is not a socio-ecologically friendly principle.
The principle, which is deeply embedded in environmental law, policymaking and governance,
drives environmentally destructive neoliberal economic growth that exploits and degrades the
vulnerable living order. Despite seemingly well-meaning intentions behind the emergence of
sustainable development, it almost invariably facilitates exploitative economic development
activities that exacerbate systemic inequalities and injustices without noticeably protecting all life
forms in the Anthropocene. We conclude the article by examining an attempt to construct
alternatives to sustainable development through the indigenous onto-epistemology of buen vivir.
While no panacea, buen vivir is a worldview that offers the potential to critically rethink how
environmental law could re-orientate away from its 'centered', gendered and anthropocentric,
neoliberal sustainable development ontology, to a radically different ontology that embraces
ecologically sustainable ways of seeing, being, knowing and caring. [ABSTRACT FROM AUTHOR]
Copyright of Law & Critique is the property of Springer Nature

Koro, M., et al. (2023). "Tā, Vā, and Lā: Re-imagining the geopolitics of the Pacific Islands." Political
Geography 105: N.PAG-N.PAG.
Oceanic perspectives seldom appear in the geopolitical discourse of metropolitan powers, and the
agency of Pacific Island states and peoples is often overlooked. Inspired by calls from political
geographers for 'a more ambitious geopolitical imagination' (Sharp, 2013), and from Oceanic
scholars 'to examine indigenous epistemologies, ontologies and cosmological ideas and
philosophes so that global conversations include local and indigenous understandings' (Vaai &
Nabobo-Baba, 2017), our article represents a conversation between four scholars from differing
backgrounds about how analyses of Pacific geopolitics could be re-imagined. We argue that
dominant western accounts do not adequately account for the geopolitics of the Pacific because
they overlook the multi-temporal, multi-spatial, multi-scalar, and relational ways in which states and
other actors behave in the Pacific, and how Pacific Island states and Oceanic peoples perceive,
respond to, and influence their behaviour. We instead propose that the intersecting sociospatial
conceptualisations of tā (based on the Tongan word taimi , time), vā (vava , space-place), and lā
(lahi , big or wide-ranging) can be brought into conversation with the political geography concepts
of time, space, and scale. We do not generalise from this example, nor imply that all Oceanic
peoples will share our understanding – the region is highly heterogenous. We instead pursue the
modest goal of demonstrating how gaps in understanding might be bridged. [ABSTRACT FROM
AUTHOR]
Copyright of Political Geography is the property of Pergamon Press - An Imprint of Elsevier Science

Kim, B. (2023). "LOOKING BACK AND LOOKING FORWARD: THINGS I WISH I HAD KNOWN BEFORE
TEACHING IN AN INDIGENOUS COMMUNITY." Canadian Journal for the Study of Adult Education
35(2): 111-122.
This essay relates the learning journey that I have been on as a non-Indigenous post-secondary
educator teaching college courses in an Indigenous community and engaging in learning and
unlearning about Indigenous Peoples and their history and world views in Canada. What I wish I
had known before teaching college courses on reserve includes (1) more about Indigenous
Peoples and their history in Canada, and (2) the four Rs of my responsibility as a non-Indigenous
post-secondary educator. My journey of learning and unlearning has just begun and will be
ongoing as Indigenous history is long and complicated, and Indigenous knowledges embrace

31
 contextual knowledge and relationships emerging from a specific Indigenous epistemology.
(English) [ABSTRACT FROM AUTHOR]
Cet essai présente des anecdotes sur mon parcours d'apprentissage comme personne enseignante non
autochtone au postsecondaire ayant enseigné des cours collégiaux dans une communauté
autochtone et ayant vécu un processus d'apprentissage et de désapprentissage au sujet de
l'histoire, des peuples et des visions du monde autochtones au Canada. Ce que j'aurais aimé
savoir avant d'enseigner des cours collégiaux sur une réserve, une liste non exhaustive: (1)
l'histoire et les peuples autochtones au Canada et (2) les quatre R de mes responsabilités comme
personne éducatrice non autochtone au postsecondaire. Mon parcours d'apprentissage et de
désapprentissage vient de commencer et se poursuivra, car l'histoire autochtone est longue et
compliquée, et les savoirs autochtones intègrent les relations et les savoirs contextuels
émergeants d'une épistémologie autochtone particulière. (French) [ABSTRACT FROM AUTHOR]

Kestenbaum, J. G. and C. B. Laporte (2023). "UNSETTLING HUMAN RIGHTS CLINICAL PEDAGOGY

AND PRACTICE IN SETTLER COLONIAL CONTEXTS." American University Journal of Gender, Social
Policy & the Law 31(3): 441-483.
In settler colonial contexts, law and educational institutions operate as structures of oppression,
extraction, erasure, disempowerment, and continuing violence against colonized peoples.
Consequently, clinical legal advocacy often can reinforce coloniality--the logic that perpetuates
structural violence against individuals and groups resisting colonization and struggling for survival
as peoples. Critical legal theory, including Third World Approaches to International Law ("TWAIL"),
has long exposed colonial laws and practices that entrench discriminatory, racialized power
structures and prevent transformative international human rights advocacy. Understanding and
responding to these critiques can assist in decolonizing international human rights clinical law
teaching and practice but is insufficient in safeguarding against human rights clinical pedagogy and
practice that contributes to settler colonial violence. This Article proposes not only decolonizing
human rights clinical advocacy but also incorporating Indigenous values in human rights clinical
practice and pedagogy in settler colonial contexts. In particular, the authors offer a method of
human rights law teaching and advocacy that moves beyond client-centered or community-based
lawyering that acknowledges oppressive power dynamics toward a collaborative model of co-
creative strategic legal advocacy. At the same time, incorporating Indigenous values in human
rights clinical pedagogy and practice transforms human rights practice to counter Eurocentric
epistemologies by decentering human beings themselves toward a practice that rejects
anthropocentrism and strives for balance with all living things. This method--rooted in epistemic
pluralism and in adopting Indigenous worldview concepts of kinship, relationship, and reciprocity--
requires a relinquishment of control over the process and a shift away from the dominant
worldviews of knowledge production, power, and coloniality. Incorporating Indigenous values in
human rights practice means acknowledging and redressing past and present collective harms,
reorienting clinical pedagogy and practice to adopt new methods based on Indigenous
epistemologies of familial relationship and reciprocity with one another, and all living relatives,
deep listening, authentic trustbuilding, practicing gratitude and transforming allyship to kinship.
With this methodology comes a process of unlearning and relearning (through different modes of
learning) and of giving and receiving in a collective, reciprocal struggle in which all are invested
and equal co-collaborators toward not only stopping or preventing human rights violations, but also
in building community to transform the legal, educational, and other structures at the root of settler
colonial violence. "Decolonization offers a different perspective to human and civil rights-based
approaches to justice, an unsettling one, rather than a complementary one. Decolonization is not
an 'and.' It is an elsewhere.". [ABSTRACT FROM AUTHOR]
Copyright of American University Journal of Gender, Social Policy & the Law is the property of American
University Washington College of Law

Kelp-Stebbins, K. (2023). "The Two Shamans Beyond the Two Solitudes: Michael Nicoll Yahgulanaas'
Haida Manga as a Tool for Indigenizing Comics." American Review of Canadian Studies 53(3): 406-419.

32
 Focusing on the two editions of Michael Nicoll Yahgulanaas' A Tale of Two Shamans (2001, 2018)
and how each incorporates "Indigenous methodologies, pedagogies, and epistemologies" (Pearce
319), this article explores the relational and situated knowledges that coalesce in the story and its
telling. Using Haida and settler languages like English, Yahgulanaas' book is an early example of
his Haida manga practice. Haida manga can be understood as a way of Indigenizing comics
because the use of Haida framelines deconstructs the spatial grammar of panel and gutter in favor
of interconnected imagery and design. Likewise, Haida manga linguistically critiques colonizing
assumptions regarding territories and borders as land-bound, shifting the location of the cultural
practice to a region defined by water, with its political possibilities and cultural connections.
Yahgulanaas' books weave these actions and intentions into consumer objects, differently legible
and knowable across diverse reading publics. (English) [ABSTRACT FROM AUTHOR]
En s'arrêtant aux deux éditions de A Tale of Two Shamans de Michael Nicoll Yahgulanaas (2001, 2018)
et à leur manière d'incorporer des méthodologies, des pédagogies et des épistémologies
autochtones (Pearce 319), cet article explore les savoirs relationnels et situés qui naissent du récit
et du raconté qu'il performe. Le livre de Yahgulanaas, utilisant le haïda mais aussi l'anglais, langue
coloniale, constitue l'un des premiers moments dans sa pratique du manga haïda. Le manga haïda
peut être compris comme une pratique d'autochtonisation de la bande dessinée par son utilisation
d'un graphisme aux forts contours, typique de l'art haïda qui produit un effet d'interconnexion en
lieu et place de la mécanique des cases et des espaces interstitiels. Le manga haïda critique
linguistiquement les a priori coloniaux rapportant territoires et frontières à la terre afin de prendre
en compte les pratiques culturelles d'une région définie par la présence de l'eau et prenant en
compte ses possibilités politiques et ses connexions culturelles. Le livre Yahgulanaas maille
actions et intentions en objets de consommation, objets que différents publics liront et
comprendront de manière distincte. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of American Review of Canadian Studies is the property of Routledge

Keisch, D. and T. Scott (2023). "We Are the Land: Reflections on KXL Resistance at Rootz Camp."
Rethinking Marxism 35(1): 38-62.
This essay reflects on the efforts of a group of Lakota land and water protectors to resist the
construction of the Keystone XL pipeline, within the larger context of the Indigenous sovereignty,
land-back, and climate-justice movements across North America. These protectors articulate their
struggles by speaking to what Leanne Simpson and others have referred to as a politics of
Indigenous "radical resurgence" and by fighting violent and ongoing dispossession through
attempts to reject a politics of recognition or sanction from the U.S. settler-colonialist state, an
approach that embodies possibility through radical Indigenous thought and practice. The essay
documents this antecapitalist epistemology by describing acts of resistance at Rootz Camp over a
several-month period. The essay illustrates how such efforts go beyond simply resisting or existing
outside of capitalism but rather seek to vision and build an alternative. [ABSTRACT FROM
AUTHOR]
Copyright of Rethinking Marxism is the property of Routledge

Kane, F. and T. Archibald (2023). "Ubuntu and Afrofeminism for Decolonizing Evaluation." Journal of
MultiDisciplinary Evaluation 19(44): 166-171.
Background: The African Evaluation Association (AfrEA) has been at the forefront of innovating the
praxis of decolonizing evaluation, especially through Made in Africa evaluation (MAE) and related
efforts. Still, there is a wealth of additional African epistemologies and philosophical paradigms
which either have not been adequately discussed in the literature or have not yet made their way
into the discourse and practice of MAE. Purpose: The purpose of this conceptual paper is to
propose a theoretical framework that can be used to further inform Indigenous and decolonizing
evaluation approaches in African contexts and beyond. Specifically, we address the often-cited
notion of Ubuntu, informed by African philosophical literature beyond the field of evaluation, and
we propose Sylvia Tamale’s decolonizing and Afrofeminist lens as a complementary philosophical
framing with great potential applications in Indigenous and decolonizing evaluation in African
contexts and beyond. Research Design: This conceptual study draws on philosophical literature

33
 from African philosophy and political science to weave together notions of Ubuntu with
decolonizing Afrofeminism. Findings: We propose that a decolonizing, Indigenous evaluation
approach rooted in Ubuntu and Afrofeminism would question categorial, dichotomous, hierarchical
logics (e.g., methodological hierarchical hegemonies); recognize masculinist, imperialist, modernist
ideals inscribed in institutions (e.g., via government rationality, therefore also via evaluation);
foreground intersectionality; and make room for “the moral economy” and other deeply
communitarian framings. [ABSTRACT FROM AUTHOR]

Jung-Hoon, J. (2023). "Curriculum Theorizing as Post-Colonial Text: Post-Orientalism and Young Chun
Kim's Life's Work in South Korea." SAGE Open 13(3): 1-13.
Research on post-colonial curricula in non-Western countries continues to expand, with
contributions from many scholars around the world. Many of these authors argue that post-colonial
theories and the implications of those theories can help elucidate how colonial hegemony and
ideology have affected the dominant discourse regarding curriculum studies discourse in non-
Western nations. Despite the efforts that have been made, the field of curriculum studies in South
Korea lacks context-relevant post-colonial perspectives and practical approaches to developing
new post-colonial knowledge based on its own language, culture, history, and epistemologies. This
article explores the life's work of one Korean post-colonial curriculum scholar. Based on a
document analysis and an in-depth interview process, the following discussion conceptualizes
three themes related to post-colonial curriculum studies: (1) production of indigenous qualitative
research texts, (2) identification of new curriculum phenomenon from the local, and (3) creation of
new concepts and languages for international curriculum research. This analysis can inform how
curriculum scholars in South Korea and other non-Western regions approach postcolonial
curriculum research in a specific nation. [ABSTRACT FROM AUTHOR]
Copyright of SAGE Open is the property of Sage Publications Inc.

Joseph, G. (2023). "The role of sovereignty in Indigenous community-based health interventions: A

qualitative metasynthesis." American Journal of Community Psychology.
Indigenous peoples around the world suffer from health disparities attributed to a plethora of risk
factors and social determinants of health stemming from colonialism and systemic oppression.
Community-based health interventions have been identified as a means for addressing and
reducing Indigenous health disparities by allowing for Indigenous sovereignty to be respected and
centered. However, sovereignty relating to Indigenous health and well-being is underresearched.
The present article explores the role of sovereignty in Indigenous community-based health
interventions. A qualitative metasynthesis was conducted among 14 primary research studies co-
authored by Indigenous people describing and evaluating Indigenous community-based health
interventions. Five conceptual themes emerged as aspects of sovereignty which benefit
Indigenous health and well-being outcomes: integration of culture; relocation of knowledge;
connectedness; self-actualization; and stewardship. Implications are discussed, with the goal of
creating a decolonial framework rooted in Indigenous epistemologies and perspectives for how
sovereignty impacts Indigenous health, as well as strengthening a clear need for further research
on and praxis of sovereignty in Indigenous healthcare. (© 2023 Society for Community Research
and Action.)

Joseph, G. (2023). "The role of sovereignty in Indigenous community-based health interventions: A

qualitative metasynthesis." American Journal of Community Psychology: 1.
Indigenous peoples around the world suffer from health disparities attributed to a plethora of risk
factors and social determinants of health stemming from colonialism and systemic oppression.
Community-based health interventions have been identified as a means for addressing and
reducing Indigenous health disparities by allowing for Indigenous sovereignty to be respected and
centered. However, sovereignty relating to Indigenous health and well-being is underresearched.
The present article explores the role of sovereignty in Indigenous community-based health
interventions. A qualitative metasynthesis was conducted among 14 primary research studies co-
authored by Indigenous people describing and evaluating Indigenous community-based health
34
 interventions. Five conceptual themes emerged as aspects of sovereignty which benefit
Indigenous health and well-being outcomes: integration of culture; relocation of knowledge;
connectedness; self-actualization; and stewardship. Implications are discussed, with the goal of
creating a decolonial framework rooted in Indigenous epistemologies and perspectives for how
sovereignty impacts Indigenous health, as well as strengthening a clear need for further research
on and praxis of sovereignty in Indigenous healthcare. [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Jordan, L. S. and J. N. Hall (2023). "Framing Anticolonialism in Evaluation: Bridging Decolonizing

Methodologies and Culturally Responsive Evaluation." Journal of MultiDisciplinary Evaluation 19(44): 102-
116.
Background: Evaluation is grounded in academically imperialistic research methodologies,
paradigms, and epistemologies, which have lasting effects on individuals and communities, namely
social and economic inequalities. These research methodologies, paradigms, and epistemologies
are largely Westernized;1 that is, influenced by Western (North American and European) cultural,
economic, and political systems. To confront the Westernization of evaluation, scholars call for
decolonization, to produce locallydetermined, strengths-based, culturally-situated, and valid
understandings. This endeavor is complicated, requiring a paradigm shift for Westernized
evaluators. Purpose: In this paper, we describe an anticolonial culturally responsive framework
(ACRF) occurring in the intersections between two evaluation approaches. The first, approach,
culturally responsive evaluation (CRE), demands culturally situated evaluation to determine
appropriate goals and outcomes. The second, a decolonizing framework (DF), includes
approaches that challenge Westernized methodologies and epistemologies, and simultaneously
vitalizes Indigenous knowledge production to advance Indigenous sovereignty. By merging these
two approaches, the ACRF honors decolonizing without displacing the authority of Indigeneity,
while simultaneously foregrounding the interweaving of evaluator, evaluand, and cultural context.
Further, we situate the ACRF as an invitation to interrogate academic imperialism—the processes
and ideologies that produce and reproduce social inequality in evaluations. Setting: We write as
methodologists from the United States, having been trained in and currently working in universities
built on Indigenous lands through the exploitation of forced labor and enslavement. We have
conducted evaluations and research in the United States, Aotearoa / New Zealand, and Cambodia,
settler colonial and colonized countries. Data Collection and Analysis: We draw on scholars who
have advanced culturally responsive, decolonizing, and anticolonial evaluation and methodological
fields. Findings: The anticolonial culturally responsive framework is an invitation for evaluators
trained in imperialistic Westernized approaches or who embody the colonial world through our
race, language, knowledge, and culture. Our goal is not to displace the primacy and urgency of
vitalizing Indigenous and decolonizing frameworks. Instead, we offer a tentative approach
committed to pluriversality, justice, selfdetermination, and the possibility of collaboration between
knowledge systems and knowers. [ABSTRACT FROM AUTHOR]

Jacobs, C., et al. (2023). "An Asian American Feminist Manifesto: Asian American Women Heads of
Schools Embodying Culturally Responsive School Leadership." Teachers College Record 125(7/8): 173-
187.
Background: Within more than 1,600 preK–12 member schools in the National Association of
Independent Schools (NAIS) in the United States, there were only seven Asian American women
heads of schools in 2019, representing 6% of all heads of color, 1% of all women heads, and 0.4%
of all heads of schools. There has been limited research on intersectionality in educational
leadership, particularly in the context of independent schools. Purpose of Study: This article sets
out to address the research gap in current literature as it pertains to examining the intersectional
impact of race, gender, culture, and epistemology on the leadership experiences of Asian
American women heads of independent schools, and to deconstruct mainstream leadership
narratives by unearthing and complicating critical narratives of a small group of educational leaders
who are women of color. Research Design: This qualitative study employs intersectionality theory
as the conceptual framework, culturally responsive school leadership as the leadership framework,

35
 and elements of portraiture, critical Indigenous studies, and critical race theory as the research
methodologies and analytical tools. Data Collection and Analysis: A background information survey
was emailed to all seven Asian American women heads of schools to collect contextual and
demographic information. The goal of the survey was to find commonalities among the heads and
their schools so that a portrait of these seven individuals and their schools could be drawn as an
intelligible whole before delineating specific experiences of the research participants. Perceptual
information was collected via interviews. The interview protocols were designed to gather
information around participants' pathways to leadership, and their epistemological foundation and
its impact on their leadership journeys and styles. Elements of portraiture were used to analyze
participants' experiences based on interviews in this qualitative study. Findings: This study
connects culture and epistemologies to leadership practices and shines a light on how these Asian
American women heads of schools—despite experiencing stereotype threats, microaggressions,
and oppositions—negotiate between the transactional nature of independent schools and the
transformational power of educational leadership, and make powerful contributions toward
reimagining schools as places with radical possibilities. Conclusions: Asian Americans are a
historically disadvantaged racial minority group, and Asian American women in education and
academia have faced a long history of discrimination grounded in racism, xenophobia, and
misogyny. The NAIS leadership team should better understand what challenges Asian American
women face on their pathways to leadership and develop a better support system for all women of
color aspiring leaders. [ABSTRACT FROM AUTHOR]

Ivelja, J. and J. Ryan (2023). "Indigenisation, (de)colonisation, and whiteness: Dismantling social work
education." Australian Social Work 76(3): 300-314.
Education and knowledge sharing has a long and rich history within Australia prior to, and since
invasion. Aboriginal and Torres Strait Islander peoples have always been committed to truth telling
and ways of knowing, being, and doing. The process of decolonisation through the implementation
of Aboriginal and Torres Strait Islander knowledges and pedagogy is an ongoing commitment in
higher education settings and is especially relevant in social work education and practices. Social
work has historically been complicit in the oppression and genocide of Aboriginal and Torres Strait
Islander peoples and, as a result, continues to struggle to define itself within an Australian context.
Through our experiences in higher education settings, we have found the process of decolonising
education practices in social work to be challenging but necessary. This review aims to explore
and reflect upon current literature that addresses western-centric social work pedagogical practice
in Australia and aims to incorporate Aboriginal and Torres Strait Islander epistemologies using a
positional and narrative lens. Engaging Aboriginal and Torres Strait Islander knowledges and
pedagogy decolonises social work education and practice. Decolonising social work pedagogy
positions social work practice to reflect on the intersectionality of Aboriginal and Torres Strait
Islander peoples without othering within contemporary Australia. Positioning social work education
within an Indigenous pedagogical framework provides a basis for future teaching practices and
knowledge sharing. (Journal abstract)

Ibhawoh, B. (2023). "Inalienable Dignity: Writing Counterhegemonic Universal Human Rights Histories."
Ethnohistory 70(2): 187-199.
Human rights doctrine is founded on a notion of universality and inalienability. However, critics of
the dominant formulation of "universal" human rights claim that it privileges Western epistemology
and does not adequately reflect the histories and lived experiences of Indigenous communities.
This has prompted calls for a more inclusive conceptualization and theorization of human rights
that takes equal account of Indigenous histories and rights traditions. This article makes a case for
reconceptualizing universal human rights to reflect the epistemologies of historically marginalized
communities. Drawing on debates in African history, it calls for a counterhegemonic approach to
human rights that goes beyond possessive individualism and the neoliberal, state-centered rights
model. To be truly universal, international human rights must take equal account of the communal
and collectivist ethos that underpins Indigenous notions of human dignity. [ABSTRACT FROM
AUTHOR]

36
Copyright of Ethnohistory is the property of Duke University Press

Hewins, H. (2023). "Art therapy, intersectionality and services for women in the criminal justice system."
International Journal of Art Therapy: Inscape 28(1/2): 74-83.
Women in the criminal justice system are a diverse yet marginalised group, living with the most
dangerous of intersectional oppressions. Women from the Global Majority face a "double
disadvantage" (Agenda, 2017). Prison is evidenced as the least effective place for women, yet
prison places have increased and gender-informed services are inadequate. These obstructions to
healing from trauma have created a spiralling crisis, leading to preventable deaths and the
destruction of families. As a white, female art therapist, I argue that an intersectional framework is
critical to understanding and supporting this service-user group. I maintain the established
perspective generated by Black feminists and marginalised groups, that focusing on the most
ostracised and working from the 'ground up', is an effective way of tackling social injustice. A gap
in research for art therapy with this service-user group and evidence of epistemological racism
within the existing literature presents an opportunity for development and growth within the
profession. I discuss the possibilities of using an intersectional framework as intertwined with this
service-user group, and with re-establishing ways of knowing within art therapy to ensure anti-
oppressive practices. Through a summary of the existing literature developed through research in
my final year of training, I will demonstrate how resistance to art therapy occurs at systemic and
individual levels and that this cannot be disentangled from the neoliberal status quo. A call to
action is proposed for white art therapists to increase their curiosity about their complicity in white
supremacy and find ways to develop alternative epistemologies. The criminal justice system (CJS)
provides care for people who are confined in institutions, such as prison or secure hospital,
because they pose a significant risk to themselves or others. It also includes people who now live
in the community but still need continued support when they leave hospital or prison. Most people
in the CJS are men, and facilities have therefore been designed around male needs. The needs of
women within the CJS have been persistently ignored by UK government, and women from the
Global Majority – Black, Asian, Dual-Heritage, Indigenous and 'Ethnic Minority' communities
(Campbell-Stephens MBE, 2020) – face particular disadvantages. Race, class and gender
oppressions overlap and cause significant harm to the women and their families. Art therapy has
been offered within these services for many years; however, there is not much research to support
therapy with women in these settings. As an art psychotherapy trainee on placement at a hostel in
the community for women leaving secure hospital, I wanted to find out what literature was available
to support this work. I searched online databases and found only 24 published articles and book
chapters. It was difficult to relate the findings to my community work as the literature was based
mostly in high security settings. Most of the authors were white women in professional roles so
other people's perspectives were not represented. This meant that what I found was not a fair
description and therefore, not very reliable. However, art psychotherapy was shown to offer
positive benefits and respond to existing recommendations for this client group. This paper
presents an argument for the need for art therapy services for women in forensic services and
proposes a call to action for white art therapists to increase their curiosity about their complicity in
white supremacy and find ways to develop alternative intersectional, anti-oppressive practices. The
paper also highlights the need for more research from art psychotherapists from different
backgrounds that is developed in collaboration with service-users. [ABSTRACT FROM AUTHOR]

Hernandez-Carranza, G., et al. (2023). "Trapped within the logic of modernity/coloniality." Social Science
Quarterly (Wiley-Blackwell) 104(4): 918-926.
Background: Academic research is the site where the production and dissemination of knowledge
are embedded in Eurocentric epistemologies which are posited as universal and non-Eurocentric
knowledges are devalued, dismissed, and ignored. Objectives: The goal was to explore the
tensions that emerged between the Global North team and the Global South team, from the Global
North's perspective. Methods: This paper a collaborative autoethnography to trace how the logics'
of coloniality of power structured a transnational research project focused on exploring Indigenous
Women's experience of marginalization. The autoethnography involved engaging in critical

37
 reflexive auto-interviews between the team members in the Global North, analyzing field notes and
personal written reflections. Results: Autoethnography revealed how colonial conditioning
respectively shaped both—the Global North and the Global South teams' expectations of one
another, and as such, how they each operationalized decoloniality in the research process.
Conclusion: The Global North team focused on epistemically disengaging from coloniality but
became overly concerned on meeting the expectations of the funder's temporally oriented
productivity demands and ended up rearticulating coloniality's logics. The Global South was
concerned with remedying the material dimensions of coloniality in their local community but
became overly focused on adopting neoliberal logic models to efficiently satisfy the North's
productivity expectations. Meaning, they, too, rearticulated coloniality's logics. [ABSTRACT FROM
AUTHOR]
Copyright of Social Science Quarterly (Wiley-Blackwell) is the property of Wiley-Blackwell

Hernandez, L. C. C. and L. I. Q. Urea (2023). "Rural women and collective action for the decolonization,
depatriarchalization, and democratization of knowledge in Quindío, Colombia." Journal of Henan Normal
University - Natural Science Edition 49(11): 110-119.
The objective of this research is to describe the processes of collective action that rural women
sow in Quindío-Colombia, to advance toward decolonization, depatriarchalization and
democratization of knowledge, revealing how women re-exist on their land, make their struggles
visible and every day utopias, to make other ways of life possible. The theoretical framework is
based on the Epistemologies of the South, as a metaphor for exclusion; it seeks to value the
knowledge of the peoples, who during history have systematically suffered dispossession,
discrimination, and structural violence, within the framework of capitalism, colonialism, and
patriarchy. Some issues about gender are linked, diverse Latin American women, black,
indigenous, peasant, who in conversation, problematize against patriarchy, the establishment of
power relations, inequalities and precariousness processes. The methodology is based on the
analysis of situated theories, contemplates the biographical-narrative method and the critical-
dialogical method of intercultural translation with social groups of women, which emerge from an
immersion in context, from the experiences walked with women who they go on foot' and who
share their daily struggles, their militant pedagogies in rural areas, to write stories in the plural. The
qualitative analysis was carried out using the Atlas. Ti software, which made it possible to
recognize, through semantic networks, the significance of women's social, cultural and community
practices, their cries for re-existence despite the prevalence of hegemonic discourses, and the
construction of emancipatory knowledge that comes from local pedagogical knowledge.

Hermkens, A.-K. (2023). "Climate Change and the Production of Knowledge." Pacific Affairs 96(2): 343-
349.
In this review essay, I consider two recent works on climate change in the Pacific, one monograph
(Engaging Environments in Tonga) by an anthropologist and keeper of Oceanic collections in Oslo,
and one edited volume (Managing Climate Change Adaptation in the Pacific Region) by a
sustainability and climate change management specialist from Hamburg. I situate these two very
divergent studies in relation to broader debates and trends in studies and narratives about climate
change in the Pacific, focusing in particular on “adaptation” as a priority for research and policy,
and on tensions between portrayals of Pacific peoples as respectively creative and resilient, versus
as vulnerable and in need of rescue by Western science. In doing so, the divergent epistemologies
that are at the core of the relations between indigenous and exogenous knowledge are highlighted,
at the same time questioning enduring power dynamics and whether indigeneity and climate
change research can actually contribute to knowledge production. [ABSTRACT FROM AUTHOR]
Copyright of Pacific Affairs is the property of Pacific Affairs

Hermes, M. R., et al. (2023). "Relationality and Ojibwemowin† in Forest Walks: Learning from Multimodal
Interaction about Land and Language." Cognition & Instruction 41(1): 1-31.
Indigenous language reclamation efforts are pushing academic ideas of what language is, in order
to be accountable to Indigenous epistemologies. Simultaneously, as our Indigenous languages

38
 grow, we (academics) are pushed to grow beyond the boundaries of disciplines. Categories of
"language" and "land" have been segregated by this colonial structure. In this study, as we bring
them together, we seek to describe what the ontology in play looks like. We argue that as
reclamation efforts successfully grow more young speakers, we are able to push against colonial
constructs of learning when we witness learning in the context of movement, land, and
intergenerational interactions. In this article, we closely examine episodes from three walks taken
from a broader corpus of walks (14), to describe how one Elder walking with groups of two children
constructed knowledge and joint meaning-making in the Ojibwe language while walking on Ojibwe
lands. We take seriously the idea that there is an Indigenous epistemology at work in these cultural
ecologies, one that sees humans as a part of the natural world, at play on the walks. Here we
describe specifically what this looks like in the moment-to-moment interactions, and how we read
these constellations of cultural practices as an apprenticeship into sustaining relationships with
land. [ABSTRACT FROM AUTHOR]
Copyright of Cognition & Instruction is the property of Taylor & Francis Ltd

Gururagavendran, B. (2023). "Locating Novel Protections for the Traditional Knowledge of Indigenous
Communities in Customary International Law." UCLA Journal of International Law & Foreign Affairs 27(1):
101-154.
The international community is currently in the process of establishing multiple frameworks for
protecting the traditional knowledge (TK) of indigenous peoples including through initiatives such
as the Nagoya Protocol (under the Convention on Biological Diversity (CBD)), and the
Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional
Knowledge, and Folklore (IGCIPGRTKF) under the World Intellectual Property Rights
Organizations (WIPO). However, this Article conceptualizes alternate pathways to recognize and
protect the right to TK within customary international law (CIL). As a starting point of analysis, the
Article uses Third World Approaches to International Law (TWAIL) to investigate the reasons for
the inadequate protection of indigenous peoples’ traditional knowledge. Specifically, it explores
how postcolonial states, often at the behest of the First World, have perpetuated colonial
epistemologies that have contributed to the creation of deficient standards of protection for
indigenous and tribal communities. As a rule, CIL is ascertained through inductive reasoning. That
is, to establish the existence of a novel customary rule, it is necessary to show that there is
widespread, representative, and uniform state practice, coupled with the belief that the rule
constitutes a legal obligation. However, this Article explores whether a deductively implied
propositional rule derived from the relationship between two interrelated customary norms ought to
be deemed a novel precept of CIL in the context of human rights protections for indigenous
peoples. In doing so, this Article will investigate the two related norms: the right to culture for
indigenous communities, and the inclusion of traditional knowledge within its scope. To explore the
legal basis of these norm developments in international law, this Article will delve into their
pronouncements in international treaties such as the International Covenant on Civil and Political
Rights (ICCPR) the International Covenant on Economic, Social and Cultural Rights (ICESCR), the
Indigenous and Tribal Peoples Convention (ILO-169), as well as relevant holdings by international
courts that help clarify the customary character of the norms in question. [ABSTRACT FROM
AUTHOR]
Copyright of UCLA Journal of International Law & Foreign Affairs is the property of UCLA Law Review

Gould, R. K., et al. (2023). "Exploring Indigenous relationality to inform the relational turn in sustainability
science." Ecosystems & People 19(1): 1-9.
There is growing attention to the idea of a relational turn in sustainability science. Scholarship that
names and discusses this trend briefly recognizes Indigenous knowledge traditions as relevant to
relational turn conversations, but it has not yet elaborated on this deep source of insight. To begin
this elaboration, we describe how Indigenous understandings offer practices and approaches that
are highly relevant to sustainability science's relational turn. We engage in this elaboration with two
core goals. The first is recognitional (or epistemic) justice – that is, to recognize and credit the
foundational and profound elements of relationality within Indigenous thinking, which has

39
 embodied, understood and practiced deep relationality for millennia. The second goal is to
elucidate how Indigenous thinking can help to re-envision the practices of sustainability science –
specifically, via the directive that research must be conducted in service of the needs of the larger,
beyond-human collective. We summarize three tenets of Indigenous thinking strongly related to
sustainability science's relational turn: a centering of natural law, ethics and protocols rather than
human well-being; a focus on a collective beyond humans; and relationality that involves more
than ontology. We describe how Indigenous understandings can inform sustainability science on
three levels: researchers' internal processes and motivations; conceptual foundations; and
research practice. We close with reflections on the role of Indigenous epistemologies in a
paradigm shift in sustainability science. [ABSTRACT FROM AUTHOR]
Copyright of Ecosystems & People is the property of Taylor & Francis Ltd

Gordon, N. (2023). "Woman's Tongue: The Poetics, Politics, and Production of Feminist Rhetorical
Practices in Reggae Music." Women & Language 46(1): 85-115.
In this paper, I examine the ways in which some Caribbean women contest established
communication norms through rhetorical practices. Specifically, I argue that there is a particular
brand of rhetorical resistance performed by several Caribbean women in response to the
patriarchal and social expectations regulating their communication behavior. I refer to this idea as
"woman's tongue" and define it as a dialectical tool used by Caribbean women to assert and
contest established norms of communication while negotiating the politics of gender and class.
Further, I posit that woman's tongue can make productive theoretical and disciplinary interventions
by highlighting Caribbean feminist rhetoric and the politics of vernacular speech. Conceptually, this
feminist rhetoric signifies the power of a woman's voice as prescient, incisive, and transgressive. I
investigate how this feminist knowledge production is represented in and informed by Caribbean
popular culture, specifically reggae music. Based on this analysis, I conclude a culturally relevant
Caribbean feminist rhetoric can de-essentialize the rhetorical eminence of Euro-American
communication philosophies in the study of communication phenomena. Such theories may
remain relevant to the study of communication in the Caribbean, but they do not always capture
the lived realities of inhabitants from non-Euro-American cultural and geo-political spaces. They
also tend to exclude the indigenous knowledge produced in such spaces and the theoretical
contributions other epistemologies can make to the field. [ABSTRACT FROM AUTHOR]
Copyright of Women & Language is the property of Organization for the Study of Communication,
Language & Gender

Glockner, V., et al. (2023). "The Cuerpo-Territorio of Displacement: A Decolonial Feminist Geopolitics of
Re-Existencia." Geopolitics: 1-25.
In this article we examine the root causes and consequences of forced displacement in Guerrero,
Mexico. Drawing upon Latin American and Caribbean decolonial feminist thought, we use ‘cuerpo-
territorio’ (body-territory) as a lens for understanding multiscalar violence in the region. This
centres the experiences of women and children, key figures both in the (re)production of
embodied, communal, and territorial ties and in the phenomenon of forced displacement. Their
testimonials complicate understandings of internal migration in Mexico and asylum-seeking in the
US, disrupting typical re/victimising narratives while acknowledging the interconnected, intimate-
global violences these women and youth often face. In connection with ‘cuerpo-territorio’, we
incorporate the decolonial concept of ‘re-existencia’ (re-existence) to show how those suffering
displacement actively transform possibilities for being-in-the-world. In conversation with feminist
geographic work on oppositional resistance, resilience, and re-working, we explain ‘re-existencia’
as solidarity practices that move beyond mere survival. Instead, these practices draw on
longstanding indigenous ways of being to infuse new life into territories dispossessed through
violence. This article aims to deepen dialogue with feminist geographic literatures outside of the
Anglo-centric canon, and calls for greater attention to Latin American and Caribbean decolonial
epistemologies in analyses of displacement in the Americas. [ABSTRACT FROM AUTHOR]
Copyright of Geopolitics is the property of Routledge

40
Garcia-Arias, J., et al. (2023). "Decolonizing education in Latin America: critical environmental and
intercultural education as an indigenous pluriversal alternative." British Journal of Sociology of Education
44(8): 1394-1412.
Following an argument that the 2030 Agenda consolidates a neoliberal hegemonic 'development'
system, we analyze how SDG4 deepens an instrumental and utilitarian 'education for sustainable
development'. Alternatively, the Epistemologies of the South are presented as ways of knowing
that are capable of accommodating a critical environmental and intercultural education (CEIE).
Under a qualitative methodology, two extensive ethnographic studies were carried out, based on
convivial individual and collective interviews with indigenous peoples. In addition, documentary
analysis was carried out. This strategy made it possible to analyze two different cases of
intercultural education (one of 'that which is' and the other of 'that which is not') in Latin America:
the model of intercultural bilingual education of the schools for the qom in Rosario, and the
autonomous education model of the Zapatista schools in Chiapas. We show how the experience of
Zapatista's 'true education' allows us to look beyond 'development' and 'schooling', to where life is
a melding of ecosystem(s) and culture(s). (English) [ABSTRACT FROM AUTHOR]
Tras defender la idea de que la Agenda 2030 consolida un modelo de "desarrollo" neoliberal hegemónico,
analizamos cómo el ODS4 profundiza en una "educación para el desarrollo sostenible" utilitarista
e instrumental. Alternativamente, se presentan las Epistemologías del Sur como modos de
conocimiento que son capaces de alojar a una educación ambiental intercultural crítica (EAIC).
Partiendo de una metodología cualitativa, se presentan dos extensos estudios etnográficos de
caso, basados en entrevistas convivenciales, individuales y colectivas, con diferentes pueblos
indígenas. Esta estrategia nos permite analizar dos casos diferentes de educación intercultural
(una 'que sí es', y otra 'que no es') en América Latina: el modelo de educación intercultural
bilingüe de las escuelas para qom en Rosario, y el modelo de educación autónoma de las
escuelas zapatistas en Chiapas. Y mostramos cómo la experiencia de la "educación verdadera"
zapatista nos permite mirar más allá del "desarrollo" y de la "escolarización", allí donde la vida es
urdimbre entre ecosistema(s) y cultura(s). (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of British Journal of Sociology of Education is the property of Taylor & Francis Ltd

García Fernández, J. (2023). "Descolonizar el pasado. Perspectivas críticas con los legados coloniales en
la historia y la historiografía." Decolonizing the Past. Critical Perspectives on Colonial Legacies in History
and Historiography.(51): 51-75.
More than three decades of theories critical of cultural colonialism have given rise to many voices
calling for a different way of interpreting, thinking, and expressing the world. In recent decades, the
social sciences and humanities have played a central role in the debate on the epistemological and
intellectual implications of Western colonial domination over territories in Latin America, Africa, and
Asia. The critique of Eurocentrism in the social sciences encompasses currents such as
postcolonial critique, subaltern studies, decolonial theory, Afro-American Marxism, Chicano and
border feminism, indigenous thought, and epistemologies of the South. The emergence of these
theories that are critical of Eurocentrism has brought about a process of profound theoretical
renewal in the social sciences that has called into question Eurocentric legacies, colonial projects,
and the hegemony of Westernized universities. Historiographic production has remained, to a
certain extent, on the margins of this theoretical renewal undergone by the humanities and social
sciences. This article recapitulates the fundamental contributions of theories critical of
Eurocentrism to the formation of a new historiography that overcomes the legacies of Eurocentric
and colonial knowledge. We review the fundamental contributions of postcolonial studies,
subaltern history, and decolonial theory to the interpretation of the past in order to think about the
formulation of a new theory of history and a new non-Eurocentric historiography. We propose that
this should critically examine the implications of the colonial legacy in how historiography itself and
the rest of the social sciences and humanities conceive the past. (English) [ABSTRACT FROM
AUTHOR]
tras más de tres décadas de teorías críticas con el colonialismo cultural, muchas son las voces que han
reclamado otra forma de interpretar, pensar y expresar el mundo. Las ciencias sociales y las
humanidades han estado, en las últimas décadas, en el centro de un debate sobre las

41
 implicaciones epistemológicas e intelectuales de la dominación colonial occidental sobre territorios
de América Latina, África y Asia. En torno a la crítica del eurocentrismo en las ciencias sociales se
puede encontrar corrientes como la crítica poscolonial, los estudios subalternos, la teoría
decolonial, el marxismo afroamericano, el feminismo chicano y fronterizo, el pensamiento indígena
o las epistemologías del sur. La emergencia de estas teorías críticas con el eurocentrismo ha
llevado a un proceso de profunda renovación teórica en el ámbito de las ciencias sociales que ha
puesto en cuestión los legados eurocéntricos, los proyectos coloniales y la hegemonía de las
universidades occidentalizadas. La producción historiográfica ha quedado, en cierta medida, al
margen de esta renovación teórica que han vivido las humanidades y las ciencias sociales. El
presente artículo recapitula las contribuciones fundamentales que aportan las teorías críticas con
el eurocentrismo para la formación de una nueva historiografía que sea superadora de los legados
del saber eurocéntrico y colonial. Se revisan las aportaciones fundamentales a la forma de
interpretar el pasado de los estudios poscoloniales, la historia subalterna y la teoría decolonial
para pensar en la formulación de una nueva teoría de la historia y una nueva historiografía no
eurocéntrica. Se propone que esta busque examinar críticamente las implicaciones del legado
colonial en la forma de concebir el pasado tanto de la propia historiografía como del resto de
ciencias sociales y humanidades. (Spanish) [ABSTRACT FROM AUTHOR]
após mais de três décadas de teorias críticas com o colonialismo cultural, muitas são as vozes que
reivindicam outra forma de interpretar, pensar e expressar o mundo. As ciências sociais e as
humanas vêm estado, nas últimas décadas, no centro de um debate sobre as repercussões
epistemológicas e intelectuais da dominação colonial ocidental sobre territórios da América Latina,
da África e da Ásia. Em torno da crítica do eurocentrismo nas ciências sociais, pode-se encontrar
correntes como a crítica do pós-colonial, os estudos subalternos, a teoria decolonial, o marxismo
afro-americano, o feminismo chicano e fronteiriço, o pensamento indígena ou as epistemologias
do Sul. A emergência dessas teorias críticas com o eurocentrismo vem levado a um processo de
profunda renovação teórica no âmbito das ciências sociais que tem colocado em questão os
legados eurocêntricos, os projetos coloniais e a hegemonia das universidades ocidentalizadas. A
produção historiográfica fica, em certa medida, à margem dessa renovação teórica que as
humanas e as ciências sociais vivem. Este artigo recapitula as contribuições fundamentais das
teorias críticas do eurocentrismo para formar uma nova historiografia que supere os legados do
saber eurocêntrico e colonial. São revisadas as contribuições fundamentais para a forma de
interpretar o passado dos estudos pós-coloniais, a história subalterna e a teoria decolonial para
pensar na formulação da nova teoria da história e da nova historiografia não eurocêntrica. É
proposto que esta busque examinar criticamente as repercussões do legado colonial na forma de
conceber o passado tanto da própria historiografia quanto das ciências sociais e humanas.
(Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Antípoda is the property of Universidad de los Andes

Gabara, E. (2023). ""Doing unpayable debt"." Cultural Dynamics 35(4): 237-244.

This response to Denise Ferreira da Silva's Unpayable Debt (2022) takes seriously the author's
self-description as a scholar and artist, and so considers the study within a genealogy of
contemporary experiments with the book form in the Americas. Unpayable Debt calls for a reader
who will assemble its sequence of moments and texts into an accounting of the debt that Western
epistemologies, disciplines, and habits of reading owe to the people and cultures subjected to the
trans-Atlantic slave trade, and to the dispossession and genocide of indigenous peoples. Fiction,
distinct from history and the other disciplines that use the written word, proves essential to
calculate that liability, and Ferreira da Silva exercises its inventive power in her scholarly critique
as much as in videos, performances, and social practice collaborations. [ABSTRACT FROM
AUTHOR]
Copyright of Cultural Dynamics is the property of Sage Publications, Ltd.

Forcucci, L. (2023). "LASER Nomad: Road Maps for Art and Science Research into Ancestral
Knowledge." Leonardo 56(4): 403-408.

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 LASER Nomad is a mobile research laboratory for fieldwork. It is based in Berlin and run by
UBQTLAB.ORG, a platform for arts and science research that produces talks, podcasts, and
collaborative concerts in specific geographic sites. The focus is on the sonic arts to investigate
epistemology emerging from arts, science, and technology as rituals in the context of indigenous
knowledge and cybernetic systems. LASER Nomad aims to emphasize contemporary research
melding into perception with ancestral knowledge and with nonclassical science. LASER Nomad
forms part of the LASER network talks developed by Leonardo/ISAST and initiated by Piero
Scaruffi. [ABSTRACT FROM AUTHOR]
Copyright of Leonardo is the property of MIT Press

Fisher, C. C. and N. N. Doering (2023). "Shijyaa haa research: Reflections on positionality, relationality."
Ethical Space: The International Journal of Communication Ethics 20(2/3): 100-118.
This paper engages an Indigenous and a non-Indigenous researcher in discussion about
collaboration and co-creation between researchers and Indigenous communities that include and
prioritise Indigenous knowledge. It places a focus on the preconditions for respectful and goal-
oriented research relationships. The paper is structured around ‘small moments’ in research, as a
means of analysing the need for commonality and relationality. Indigenous understandings of
relationality include connection to place as a living practice with a responsibility to kin. Relationality
and commonality focus on friendship, shared visioning and communication across long distances.
Through discourse, Dr Charleen Fisher (Gwich’in, Tl’eeyegge Hʉt’aane, Dena’ina) and Dr Nina
Doering (German) focus on positionality, relationality, communication and co-creation in a variety
of communication landscapes. Long-term critical discussions during the Covid-19 pandemic about
ethical research with Indigenous philosophy, epistemology and ontology normalised virtual
meetings as a contemporary practice. The paper addresses research in the social and natural
sciences and humanities. [ABSTRACT FROM AUTHOR]
Copyright of Ethical Space: The International Journal of Communication Ethics is the property of Abramis
Academic Publishing

Findlay, D. (2023). "Gathering our medicine: strengthening and healing kinship and community."
AlterNative: An International Journal of Indigenous Peoples 19(2): 356-365.
This article considers the terms culture and healing, critiques perpetuation of colonizing
perspectives in conventional trauma-informed mental health approaches, and introduces Gathering
Our Medicine, an innovative community framework created by Sḵwx̱wú7mesh (Squamish; Coast
Salish Peoples Indigenous to the lands of Southern British Columbia, Canada) practitioner Denise
Findlay in response to the need for decolonial approaches to mental health for Indigenous
communities throughout British Columbia, Canada. The framework encourages re-imagining
healing and mental health practices through values such as lateral kindness that draw from distinct
traditional Indigenous philosophies, ontologies, and epistemologies. By revitalizing and centring
distinctive traditional knowledges about actualization, transformation, and healing, the framework
provides a role for allies that disrupts the impulse to deny culpability that Indigenous scholar Susan
Dion calls the perfect stranger position. Findlay provides an alternative—the imperfect friend —
drawing on kinship practices as effective indirect praxis for collective healing and well-being,
transforming the distanced expert into engaged community member. [ABSTRACT FROM
AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Fatiha, N., et al. (2023). "How to do research with Native communities: lessons from students' experiences
and Elders' wisdom." AlterNative: An International Journal of Indigenous Peoples 19(2): 366-376.
Native scholars are advocating for decolonized research that integrates western methods with
Indigenous worldviews and epistemologies. The study presented here was conducted in the
Midwestern USA with six graduate students, four recent alumni, and three community Elders with
experience in health research. Our goal was to learn from their experiences in scholarship so as to
inform future teachers and trainees. An iterative thematic analysis revealed participants'

43
 unanimous emphasis on processes in trust-building. Said processes include gaining insights about
personal biases, seeking preparatory and ongoing guidance from Elders and other experienced
personnel, educating oneself about Native histories, and functioning as a humble learner. Learning
about and enacting these behaviors and strategies can facilitate authentic collaborations. Lessons,
suggestions, and resources shared by participants are informative toward creating guidelines for
current and future educators in research methods, alongside the new students and professionals
that they engage in instruction for such scholarship. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Extract, J. (2023). "The view from above: Tableau landscapes, perspective, and spatial epistemology in
Mesoamerican visual culture and narrative." Mexicon 45(6): 134-148.
Despite a robust Early Colonial archive, iconographers have struggled to identify how the
conventions of Indigenous Mexican tableau landscape painting and cartography relate to earlier
pre-Hispanic periods. This genealogical gap obscures the full breadth of Mesoamerican writing
systems as well as the study of Indigenous narrative and spatial epistemology more generally. In
this paper, I provide evidence substantiating the deep precedence of tableaux, landscapes, and
cartographic conventions in Mesoamerican iconography, highlighting significant overlooked
examples in 15th century codices, Classic Maya murals, ceramic vessels, and pre-Classic stelae.
Additionally, I identify specific conventions used to communicate tableaux landscapes, while
offering genealogical continuities of their utilization over time. More than a practice of aesthetics,
aerial tableaux landscapes are part of a standardized grammar by which Indigenous writers
organized and communicated complex spatial logics. By analyzing the use and refrain of tableaux
in pictography and oral narratives, scholarship can come to a deeper and more nuanced
conception of not only the visual record but also the systems of knowledge those visuals represent.
(English) [ABSTRACT FROM AUTHOR]
A pesar de un sólido archivo colonial temprano, los iconografistas se han esforzado por identificar cómo
las convenciones de la cartografía y la pintura de paisajes de cuadros indígenas mexicanos se
relacionan con los períodos prehispánicos anteriores. Esta brecha genealógica oscurece la
amplitud total de los sistemas de escritura mesoamericanos, así como el estudio de la narrativa
indígena y la epistemología espacial en general. En este artículo, proporciono evidencia que
corrobora la profunda precedencia de cuadros, paisajes y convenciones cartográficas en la
iconografía mesoamericana, destacando ejemplos significativos de paisajes pasados por alto en
códices del siglo XV, murales mayas del período Clásico, vasijas de cerámica y estelas
preclásicas. Además, identifico convenciones específicas utilizadas para comunicar paisajes de
cuadros, al tiempo que ofrezco continuidades genealógicas de su utilización a lo largo del tiempo.
Más que una práctica estética, los paisajes de cuadros aéreos son parte de una gramática
estandarizada mediante la cual los escritores indígenas organizaron y comunicaron lógicas
espaciales complejas. Al analizar el uso y el estribillo de los cuadros en la pictografía y
narraciones orales, los académicos pueden llegar a una concepción más profunda y matizada no
solo del registro visual sino también de los sistemas de conocimiento que representan esos
elementos visuales. (Spanish) [ABSTRACT FROM AUTHOR]
Trotz der Existenz zahlreicher frühkolonialer Dokumente haben sich Ikonographen schwer damit getan,
die Konventionen der indigenen mexikanischen Landschaftsmalerei und Kartographie in Bezug auf
ihre vorspanischen Wurzeln zu verstehen. Diese genealogische Lücke verstellt den Blick auf die
gesamte Bandbreite mesoamerikanischer Schriftsysteme sowie auf die Untersuchung indigener
Erzählungen und räumlicher Epistemologien im Allgemeinen. In diesem Beitrag wird gezeigt, dass
Tableaus, Landschaften und kartografische Konventionen in der mesoamerikanischen Ikonografie
einen hohen Stellenwert besitzen. Dies lässt sich an bedeutenden, häufig wenig rezipierten
Beispielen in Kodizes aus dem 15. Jahrhundert, Wandmalereien der klassischen Maya,
Keramikgefäßen und präklassischen Stelen aufzeigen. Darüber hinaus werden spezifische
Konventionen identifiziert, die zur Darstellung von Tableau-Landschaften verwendet werden und
die über eine genealogische Kontinuität verfügen. Mehr als nur eine ästhetische Praxis sind
„Luftbildlandschaften" Teil einer standardisierten Grammatik, mit der indigene Autoren komplexe

44
 räumliche Logiken organisierten und kommunizierten. Durch die Analyse der Verwendung von
Tableaus in der Piktographie und in oralen Traditionen kann die Wissenschaft zu einer tieferen und
nuancierteren Auffassung nicht nur der visuellen Aufzeichnungen, sondern auch der
Wissenssysteme gelangen, die diese Visualisierungen darstellen. (Turkish) [ABSTRACT FROM
AUTHOR]
Copyright of Mexicon is the property of Verlag Anton Saurwein

Dubcovsky, A. and B. C. Rindfleisch (2023). "Introduction: Indigenizing the Eighteenth-Century American

South." Studies in Eighteenth Century Culture 52: 109-112.
This essay introduces the cluster, "Indigenizing the Eighteenth-Century American South," and
shows how its contributions embody the ways in which Native American history and its study
continue to reshape our understandings of the American South and the eighteenth century more
broadly. The most predominant thread connecting the essays is that of gender, specifically how
gender roles and contrasting ideas of femininity and masculinity informed and determined the
interactions between Native Peoples and Euro-Americans within the eighteenth century South.
Another theme running through the cluster is the longue durée , connecting the deep history of the
American South and its peoples to the gendered colonialism that continues to shape the lives of
Native American communities today. Altogether, these essays push the envelope of scholars'
understandings of the American South and the eighteenth century by privileging and recentering
Native epistemologies and practices at the heart of their work and reminding scholars of the
explanatory power that Indigenous peoples, their histories, and their stories can provide for seeing
into the eighteenth-century past. [ABSTRACT FROM AUTHOR]
Copyright of Studies in Eighteenth Century Culture is the property of Johns Hopkins University Press

Doiron, G. (2023). "Invasive Plant Relations in a Global Pandemic: Caring for a "Problematic Pesto"."
Environment & Planning E: Nature & Space 6(1): 600-616.
In Spring 2020, amidst a COVID-19 state of emergency, the City of Toronto's Parks & Urban
Forestry department posted signs in the city's remaining Black Oak Savannahs to announce the
cancellation of the yearly 'prescribed burn' practice, citing fears it would exacerbate pandemic
conditions. With this activity and other nature management events on hold, many invasive plants
continued to establish and proliferate. This paper confronts dominant attitudes in invasion ecology
with Indigenous epistemologies and ideas of transformative justice, asking what can be learned
from building a relationship with a much-maligned invasive plant like garlic mustard. Written in
isolation as the plant began to flower in the Black Oak savannahs and beyond, this paper situates
the plant's abundance and gifts within pandemic-related 'cancelled care' and 'cultivation activism'
as a means of exploring human-nature relations in the settler-colonial city. It also asks what
transformative lessons garlic mustard can offer about precarity, non-linear temporalities,
contamination, multispecies entanglements, and the impacts of colonial property regimes on
possible relations. Highlighting the entanglements of historical and ongoing violences with invasion
ecology, this paper presents 'caring for invasives' as a path toward more liveable futures.
[ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning E: Nature & Space is the property of Sage Publications Inc.

Dighe, S. (2023). "Moving beyond methods training: Key directions for decolonizing evaluation education
in the global south." New Directions for Evaluation 2023(177): 85-93.
While effective in imparting skills and competencies required for donor-centric evaluations, the
present system of evaluation education in the Global South adds little to the development of
Indigenous evaluation theory and practice. As education is the primary tool for building evaluators'
capacity to construct knowledge situated in local epistemologies and culture, deconstructing the
colonial character of education is the first step toward the decolonization of evaluation practice.
The chapter first discusses the importance of disrupting the colonial episteme as a core feature of
the decolonization process. Next, it explores the coloniality of the present education system in
Global South evaluation and its implication for the evaluation field. The chapter then proposes five
key strategic directions for decolonizing evaluation education and reinstating the voice and agency

45
 of Global South communities in the evaluation process: (1) transforming evaluation education to
prioritize the learning needs of field-based organizations, (2) strengthening access to evaluation
education for grassroots communities, (3) acknowledging the primacy of local languages in
building transformative knowledge, (4) reimagining evaluation educators, and (5) recognizing
internal colonialism and social justice in the evaluation curriculum. [ABSTRACT FROM AUTHOR]

Desalvo, C., et al. (2023). "Disrupting learning and evaluation practices in philanthropy from a feminist
lens." Gender & Development 31(2/3): 617-635.
Patriarchal, imperialist, and colonial forces have long attempted to delegitimise global South
epistemologies and elevate Western modes of thinking, knowing, and therefore being. In particular,
within development discourse, the principles and practice of mainstream Monitoring, Evaluation,
and Learning (popularly known as MEL) continue to legitimise these forms of knowledge
construction, production, and dissemination. Traditional MEL is based on the assumption that
grantees must provide 'accountability' to donors and 'evidence' to establish value for money based
on predefined indicators and logframes. This approach to MEL has worked to erase the voices of
girls, women, indigenous people, LGBTQI+, and others from the history of social change and to
disconnect activists, collectives, and movements from a deep well of knowledge and learning. A
collective reimagining of MEL is needed. Although there have been a number of alternative
approaches and frameworks proposed, these remain on the periphery with most funders
continuing to require grantees to fulfil multiple regimental reporting requirements to justify being
funded. In this article, through a collective conversation, we document our shared learning. We
showcase three diverse cases in which we as feminist practitioners and the movements we
support are attempting to disrupt oppressive MEL structures, tools, and language, and funder
practices as profound acts of resistance. (English) [ABSTRACT FROM AUTHOR]
Durante mucho tiempo las fuerzas patriarcales, imperialistas y coloniales han intentado deslegitimar las
epistemologías del Sur global y enaltecer los modos occidentales de pensar, conocer y, por tanto,
ser. En particular, dentro del discurso del desarrollo, los principios y la práctica de la corriente
dominante de Seguimiento, Evaluación y Aprendizaje (conocida popularmente como MEL, por sus
siglas en inglés), siguen refrendando estas formas de construcción, producción y difusión del
conocimiento. El MEL tradicional se basa en el supuesto de que, considerando indicadores y
marcos lógicos predefinidos, los beneficiarios deben "rendir cuentas" y proporcionar "pruebas" a
los donantes para determinar la rentabilidad de los fondos. El enfoque inherente al MEL ha
provocado, en parte, que las voces de niñas, mujeres, indígenas, personas LGBTQI+ y otros
grupos desaparezcan de la historia del cambio social y que, en consecuencia, activistas,
colectivos y movimientos se desconecten de un profundo corpus de conocimientos y aprendizaje.
Por ello, es necesario que el MEL se replantee colectivamente. Aunque se han propuesto una
serie de enfoques y marcos alternativos, éstos permanecen en la periferia, ya que la mayoría de
los financiadores siguen exigiendo a los beneficiarios el cumplimiento de múltiples requisitos
regimentales de información para justificar su financiación. En este artículo, a través de una
conversación colectiva, documentamos nuestro aprendizaje compartido. Damos cuenta de tres
casos diversos en los que nosotras, en tanto profesionales feministas, y los movimientos que
apoyamos, estamos intentando, a manera de actos profundos de resistencia, desbaratar las
estructuras, las herramientas y el lenguaje opresivos del MEL, como también las prácticas
tradicionales de los financiadores. (Spanish) [ABSTRACT FROM AUTHOR]
Cela fait longtemps que les forces patriarcales, impérialistes et coloniales cherchent à délégitimer les
épistémologies de l'hémisphère Sud et à élever les modes occidentaux de pensée, de savoir et
donc d'être. En particulier, dans le cadre du discours sur le développement, les principes et la
pratique du suivi, de l'évaluation et de l'apprentissage (communément appelé SEA) dominants
continuent de légitimer ces formes de construction, de production et de diffusion des
connaissances. Traditionnellement, le SEA se fonde sur la supposition selon laquelle les
récipiendaires de subventions doivent assurer une « reddition de comptes » aux bailleurs de fonds
et fournir des « données probantes » pour établir un bon rapport résultats/coûts sur la base
d'indicateurs et de cadres logiques prédéfinis. Cette approche du SEA a contribué à effacer les
voix des filles, des femmes et des populations autochtones, des personnes LGBTQI+ et d'autres

46
 de l'histoire du changement social et à déconnecter les activistes, les collectifs et les mouvements
d'un vaste réservoir de connaissances et d'enseignements. Il est nécessaire de réimaginer le SEA
de manière collective. S'il a été proposé un certain nombre d'approches et de cadres alternatifs, ils
restent néanmoins en périphérie, et la plupart des bailleurs de fonds continuent d'exiger des
récipiendaires qu'ils remplissent plusieurs exigences régimentaires en matière d'établissement de
rapports pour justifier leur financement. Dans cet article, grâce à une conversation collective, nous
documentons ce que nous avons appris ensemble. Nous présentons trois cas divers dans lesquels
nous, praticiens féministes, et les mouvements que nous soutenons cherchons à perturber les
structures, les outils et le langage en matière de SEA, ainsi que les pratiques des bailleurs de
fonds, en tant qu'actes de résistance profonds. (French) [ABSTRACT FROM AUTHOR]
Copyright of Gender & Development is the property of Routledge

Delgado, F. (2023). "Living in Good Relations: On Campus and Off." Teaching English in the Two Year
College 50(3): 303-311.
The article discusses decolonized classroom which characterizes Indigenous epistemologies and
connects students to community events and organizations beyond the college. Topics include
need to integrate decolonial language in teachings, Euro-American epistemologies and
knowledges, and perceptions of a college education as a primary means of economic and
professional advancement.

de Saxe, J. G. and A. Ker (2023). "Disrupting an Epistemology of White Ignorance through writing a Racial
Autobiography." Critical Education 14(2): 86-100.
White students who enter university having few experiences engaging with race and white
supremacy are likely limited in their ability to perceive and understand structural white ignorance
and racial bias towards Black, Indigenous and People of Color (BIPOC). As a result, these
students and their professors tend to gloss over the insidious ways that hegemonic whiteness is
upheld within the university setting. Such failure to critically examine structural whiteness misses
opportunities to confront an epistemology of white ignorance, the Racial Contract, and their
connection to sustained racial domination. Throughout this article, we argue that students can work
towards identifying and disrupting white ignorance by writing a racial autobiography that critically
reflects upon students’ own experiences of race and racism. We use this assignment to illustrate
what it might mean for students to ‘become’ co-conspirators within and beyond the university
setting. [ABSTRACT FROM AUTHOR]

De Rosa, S. (2023). "Arabella Stanger, Dancing on Violent Ground: Utopia as Dispossession in Euro-
American Theater Dance." Dance Research 41(1): 139-141.
An important model for more materialist and anti-racist studies of theatre dance to come, the book
alternates complex theorisation with subtle dance descriptions and careful archival and
bibliographical research. In I Dancing on Violent Ground i , Arabella Stanger examines notions of
utopia in Euro-American dance theatre in light of materialist, indigenous and critical race
epistemologies. [Extracted from the article]
Copyright of Dance Research is the property of Edinburgh University Press

De La Torre, R. and C. GutiÉRrez ZÚÑIga (2023). "The New Age and the awakening of a decolonial
consciousness from Mexico." Social Compass 70(4): 498-514.
This article underlines another aspect of New Age spirituality developed in Mexico: although
emerging from the Global North, it is also a matrix that gives value to those elements excluded by
modernity and produces decolonial critiques and deconstructions from the Global South. The
authors analyse four strands of neo-Mexican spirituality in which the decolonial perspective is
corroborated: (1) the rise of post-national ethnic nations; (2) the criticism of patriarchy and the
emergence of ecofeminist spiritualities; (3) the critique of capitalism and the alternatives of
sustainable economy; and (4) the consumption of sacred plants and medicines as a spot where
the struggle of indigenous ontologies and modern epistemologies takes place. (English)
[ABSTRACT FROM AUTHOR]

47
Cet article souligne un autre aspect de la spiritualité New Age développée au Mexique: bien qu'émergeant
du Nord global, elle est aussi une matrice qui valorise les éléments exclus par la modernité et
produit des critiques et des déconstructions décoloniales depuis le Sud global. Les auteurs
analysent quatre courants de la spiritualité néo-mexicaine dans lesquels la perspective décoloniale
est corroborée: a) la montée des nations ethniques post-nationales; b) la critique du patriarcat et
l'émergence de spiritualités écoféministes; c) la critique du capitalisme et les alternatives de
l'économie durable, et d) la consommation de plantes et de médicaments sacrés comme lieu de
lutte entre ontologies indigènes et épistémologies modernes. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Social Compass is the property of Sage Publications, Ltd.

De Jaegher, H. (2023). "Seeing and inviting participation in autistic interactions." Transcultural Psychiatry
60(5): 852-865.
What does it take to see how autistic people participate in social interactions? And what does it
take to support and invite more participation? Western medicine and cognitive science tend to
think of autism mainly in terms of social and communicative deficits. But research shows that
autistic people can interact with a skill and sophistication that are hard to see when starting from a
deficit idea. Research also shows that not only autistic people, but also their non-autistic
interaction partners, can have difficulties interacting with each other. To do justice to these
findings, we need a different approach to autistic interactions—one that helps everyone see, invite,
and support better participation. I introduce such an approach, based on the enactive theory of
participatory sense-making and supported by insights from indigenous epistemologies. This
approach helps counteract the homogenizing tendencies of the "global mental health" movement,
which attempts to erase rather than recognize difference, and often precludes respectful
engagements. Based in the lived experiences of people in their socio-cultural-material and
interactive contexts, I put forward an engaged—even engag ing —epistemology for understanding
how we interact across difference. From this perspective, we see participatory sense-making at
work across the scientific, diagnostic, therapeutic, and everyday interactions of autistic and non-
autistic people, and how everyone can invite and support more of it. [ABSTRACT FROM
AUTHOR]
Copyright of Transcultural Psychiatry is the property of Sage Publications, Ltd.

Davis, R. Q. (2023). "Liberated or Recolonized: Making the Case for Embodied Evaluation in
Peacebuilding." Journal of MultiDisciplinary Evaluation 19(44): 213-230.
Background: In their efforts to account for resources that have been transferred to places of need,
funders and institutions have set up accountability systems that mimic historical colonial
relationships between the Global North and South, and in some countries between settlers and
Indigenous People. Control systems such as those promoted through traditional monitoring and
evaluation not only deprive communities of sustainable resourcing for lasting solutions but also
disrespect and de-emphasize the value of local and Indigenous knowledge systems in assessing
success, change and impact. Sustainable peace thrives in everyday indicators and it is those living
in the places of conflict who are best situated to determine what works. Yet, peace building actions
developed within local communities are heavily impeded by the obstacles of colonized and racist
structures for implementation and accountability, demonstrating continued disregard for everyday
local knowledge. Purpose: This paper posits, that unless evaluation of peacebuilding projects
embraces an embodied approach that is based on lived experiences and practices of communities
in conflict, efforts at decolonizing evaluation risk becoming another layer of participatory processes
that tinker with colonized epistemologies and fail to address the structural imbalances and power
dynamics that exclude noncolonized forms and sources of knowledge. Rather than liberating the
process and shifting the balance of power, the effort could create another level of colonization,
which this paper terms a “recolonization of evaluation processes”. Research Design, Data
Collection and Analysis: This paper draws on methods of reflective practice and on the work of
practitioners in the peace building and humanitarian sector. Like the embodied knowledge
discussed here, the paper is based on an insider perspective and embodies practices and lived

48
 experiences in the places and contexts cited. These experiences are further situated within
literature gathered through a number of search engines, including iDiscover (Cambridge
LibGuides), ProQuest, WorldCat, and Google Scholar, through a search that prioritized writing on
Indigenous methodologies, local peacebuilding, embodied processes, and deliberative decision-
making processes, as well as research and practices on monitoring, evaluation, and learning
(MEL). [ABSTRACT FROM AUTHOR]

Dahal, N. (2023). "How Can I Thank Scott Tunison, Keith D. Walker, and Janet Mola Okoko for Presenting
Over 70 Qualitative Research Concepts? A Book Review of Varieties of Qualitative Research Methods:
Selected Contextual Perspectives." Qualitative Report 28(2): 556-561.
More than 70 qualitative research concepts that have been used by academics and researchers in
the social sciences and humanities are presented in the book Varieties of Qualitative Research
Methods: Selected Contextual Perspectives. The concepts of qualitative research are collected in
this book by academics and research practitioners from around the world. Whilst critically
assessing the book, the field of qualitative research has grown more diverse and inclusive of a
variety of ways of knowing and inquiring. Indigenous, context-specific, and more creative
epistemologies are becoming more prevalent in qualitative research scholarship and practice as
the world becomes smaller and more interconnected. This book offers a venue for authors at
various stages of their academic careers to exchange location- and context-specific as well as
broadly applicable concepts, theories, approaches, and techniques for qualitative research. In
order to cover reputable practice and scholarly experience with the given concept or method, the
authors of those concepts and methods were carefully chosen in the book. This book reveals
theories and approaches that are employed internationally and exhibits various worldviews and
modes of knowing with honesty, objectivity, and relevance. This book offers readable introductions
to the background, goals, actual processes, advantages, disadvantages, references, and
additional resources for a variety of concepts or approaches. The book is important, in my opinion,
for making distinctions between the various qualitative research approaches and/or methodologies.
[ABSTRACT FROM AUTHOR]
Copyright of Qualitative Report is the property of Qualitative Report

da Silva, P. H. and B. R. Cesário Calassa (2023). "EPISTEMOLOGIAS NATIVAS BARRADAS PELA

PRÁXIS UNIVERSITÁRIA." NATIVE EPISTEMOLOGIES BARRED BY UNIVERSITY PRAXIS. 38(75): 1-
21.
The theme of this work is the other knowledge barred by university praxis. This work intends to
reflect and discuss about the epistemic violence that some indigenous students faced while
attending some academic master's courses within the scope of the Federal University of Goiás
(UFG). From the decolonial perspective, we analyze the Consuni UFG Resolution No. 07/2015 to
verify whether such normative text ensures the right to use the epistemology of indigenous
students when writing their dissertations. We used the methodology of bibliographic review in
conjunction with documental analysis. We came to the conclusion that the Consuni UFG
Resolution No. 07/2015 ensures the admission of the physical body of indigenous students, but
does not validate the epistemological body of this minority group as valid scientific knowledge. We
also concluded that the Graduate Programs at UFG are still unable to establish a real
interepistemic dialogue capable of lessening the colonialist power exercised over Brazilian
educational institutions. (English) [ABSTRACT FROM AUTHOR]
O assunto deste trabalho é os saberes outros barrados pela práxis universitária. Este trabalho tem o
objetivo de refletir e discutir acerca da violência epistêmica que alguns estudantes indígenas
enfrentaram ao cursarem alguns cursos de mestrado acadêmico no âmbito da Universidade
Federal de Goiás (UFG). Orientados pela perspectiva decolonial, analisamos a Resolução
Consuni UFG n° 07/2015 para verificar se tal texto normativo assegura o direito de uso da
epistemologia dos estudantes indígenas no ato da escrita das dissertações. Empregamos a
metodologia da revisão bibliográfica em conjunto com a análise documental. Concluímos que a
Resolução Consuni UFG n° 07/2015 assegura o ingresso do corpo físico dos estudantes
indígenas, mas não valida o corpo epistemológico desse grupo minoritário como conhecimento

49
 científico válido. Concluímos também que os Programas de Pós-Graduação da UFG ainda não
conseguem estabelecer um real diálogo interepistêmico capaz de minorar o poder colonialista
exercido sobre as instituições de ensino brasileiras. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Organon (01026267) is the property of Revista Organon

Curkpatrick, S. (2023). "Difference within Identity: Recognition, Growth and the Circularity of Indigenous
Knowledge." Journal of Australian Studies 47(3): 547-565.
The concept of circular thinking is readily attributed to patterns of Indigenous knowledge,
characterised as distinct from the supposed linearity of Western epistemology; to approach
epistemology through this metaphor is to anticipate identity by difference and underscore the
autonomy of knowledge within bounded cultural coordinates. In seeking a more nuanced
appreciation of the interwoven contours of human knowing, I consider some leading Indigenous
Australian thinkers who understand cultural identities to be consolidated through creative repetition
and recognised within dynamic relationality. These explorations include Mandawuy Yunupiŋu's
interpretation of Yolŋu thought as a process of making "new connections and new separations";
the performance of manikay (public ceremonial song) by Wägilak singer Daniel Wilfred; Tyson
Yunkaporta's conceptualisation of "turnaround"; Wanta Jampijinpa Pawu's framework of ngurra-
kurlu (home-having); and Stan Grant's interpretation of an Indigenous Voice to the Australian
Parliament. In contrast to the circular demarcation of identity by difference, these voices
demonstrate how difference within identity can give impetus to mutual formation and growth,
suggesting a Hegelian twist on notions of circularity in which critical differentiation generates an
expanding gyre of recognition and meaning. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Australian Studies is the property of Routledge

Crippen, M. (2023). "Chinese Thought and Transcendentalism: Ecology, Place and Conservative
Radicalism." Religions 14(5): 570.
My central claim is that resonances between Transcendentalist and Chinese philosophies are so
strong that the former cannot be adequately appreciated without the latter. I give attention to the
Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there
was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists
explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan
Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists
adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the
Confucian stress on rituals or habits; Thoreau's individualistic libertarianism is moderated by a
radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get
close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied
cognitive science. A specific argument is that Transcendentalists followed some of their Chinese
counterparts by conserving the past and converting it into radicalism. A meta-argument is that
ideas were exchanged via trade from Europe through North Africa to Western Asia and India into
the Far East, and contact with Indigenous Americans led to the same. This involved degrees of
misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches.
[ABSTRACT FROM AUTHOR]
Copyright of Religions is the property of MDPI

Cook, P. (2023). "Talk-Story: Performing an Indigenous Research Methodology With Hesitant Non-
Indigenous Participants to Learn Previously Silenced Knowledge." International Journal of Qualitative
Methods: 1-11.
This article aims to broaden joint performances of talk-story, a form of Indigenous Research
Methodology, to give voice to non-indigenous participants who presuppose misrepresentation in
qualitative research. Indigenous Research Methodologies emerged to challenge axiological
concerns with Western Research Methodologies, which participants perceive to disregard,
oppress, and exploit those they claim to represent. Founded on the principle of relational
accountability, Indigenous Research Methodologies place learning co-created knowledges and
social epistemologies at the center of the study, promoting the publication of authentic

50
 explanations and representations that empower participants. In response to grounded theories
emerging from talk-story with non-indigenous members of the global surfing tribe, describing their
anger and powerlessness against cultural studies researchers who deceive and misrepresent them
in a perceived culture war, I explain how non-indigenous researchers and disempowered
populations can jointly perform talk-story to co-create depictions that survive participant scrutiny.
However, I caution that influential gatekeepers will execute Western a priori assertions and cultural
imperialism to silence opposing voices and epistemologies empowered by talk-story. Nonetheless,
my article aims to contribute towards promoting performances of talk-story methodology by
explaining how an indigenous paradigm enables analytical processes to be shared, thus exposing
insights participants perceive to be silenced by Western Research Methodologies. [ABSTRACT
FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Cobham-Sander, R. (2023). "Echoes in the Bone: Hearing Africa in Maureen Warner-Lewis's Caribbean."
Small Axe: A Caribbean Journal of Criticism 27(2): 86-97.
Framed by the author's three encounters with Maureen Warner-Lewis's voice, this essay evaluates
three aspects of her work: her commitment to pedagogical approaches that privilege orature; her
commitment to research methodologies that privilege the language and history of Caribbean
community members who have preserved explicit connections to African cultural institutions; and
the decolonial theoretical orientation of her scholarship, which raises questions about the role of
"indigenous" epistemologies in Caribbean literary theory. [ABSTRACT FROM AUTHOR]
Copyright of Small Axe: A Caribbean Journal of Criticism is the property of Duke University Press

Claire Napawan, N., et al. (2023). "Decolonizing the Language of Landscape Architecture." Landscape
Journal 42(1): 109-129.
This article explores the role that language plays in constructing and deconstructing the narratives
in landscape architecture. It seeks to explore how words limit or expand the possibilities of change
within the discipline. Through an exploration of linguistic, colonial, and decolonial theory, the
authors begin with an exploration of the origins of the term landscape and then examine
Indigenous alternatives, followed by an interrogation of the prevalent dualistic positioning in the
lexicon of landscape architecture. This includes the dichotomy of terms such culture and nature as
previously challenged by feminist scholars; however, the authors further detail the Western colonial
bias present in this and other binaries. The authors draw from traditions in American Indigenous
and Afro Descendent epistemologies, along with other non-Western worldviews from Middle
Eastern, Southeast Asian, and South Asian cultures. Finally, this article argues for the continued
exploration of language and its use within the discipline as part of an engaged practice that is
necessary for our discipline to remain relevant in the current socio-ecological moment.
[ABSTRACT FROM AUTHOR]
Copyright of Landscape Journal is the property of University of Wisconsin Press

Chong, K. and N. Basu (2023). "Contaminated sites and Indigenous peoples in Canada and the United
States: A scoping review." Integrated environmental assessment and management.
Indigenous communities are disproportionately exposed to contaminated sites, and this poses
unique challenges as many Indigenous peoples consider land as an integral part of their culture
and economy. This scoping review aimed to identify and map information on contaminated sites
and Indigenous peoples in Canada and the United States, namely (1) the relationship between
contaminated sites and Indigenous peoples and their land and food systems; (2) strategies,
challenges, and successes for contaminated sites assessment and management on Indigenous
land; and (3) Indigenous leadership and inclusion in contaminated site assessment and
management. We followed a PRISMA-ScR (Transparent Reporting of Systematic Reviews and
Meta-Analyses-Extension for Scoping Reviews) checklist to collect data that could be categorized
into these three objectives. Between October 2021 and July 2023, information from three data
streams was retrieved: a systematic literature search; a grey literature search; and federal site data
retrieval (Canada's Federal Contaminated Sites Inventory, USEPA's contaminated sites

51
 databases, including Superfund). This search yielded 51 peer-reviewed articles, 21 grey literature
articles, and 11 404 federal site records, evidencing the contamination of the lands of 875
Indigenous communities and the presence of 440 different contaminants or contaminant groups.
The body of information was categorized into three themes within the above objectives: Objective
1: Indigenous communities and geographic patterns; Contaminated sites, sources, and media;
Contaminated sites and Indigenous lands; Contaminated sites and Indigenous food systems;
Contaminated sites and the health of Indigenous peoples; Objective 2: Site management and
classification processes; Health risk assessment; Risk management; Long-term management; and
Objective 3: Collaborative research, Collaborative site management; Traditional knowledge and
contaminated sites. Results highlighted a need to prioritize holism, efficiency, and Indigenous
leadership in site assessment, management, and research, including a focus on community-
specific approaches to site assessment and management; a reconceptualization of risks that
privileges Indigenous epistemologies; and greater collaboration between stakeholder networks.
Integr Environ Assess Manag 2023;00:1-24. © 2023 The Authors. Integrated Environmental
Assessment and Management published by Wiley Periodicals LLC on behalf of Society of
Environmental Toxicology & Chemistry (SETAC). (© 2023 The Authors. Integrated Environmental
Assessment and Management published by Wiley Periodicals LLC on behalf of Society of
Environmental Toxicology & Chemistry (SETAC).)

Cayulef, M. G. (2023). "Indigenous Research: The Path towards Mapuchization." Genealogy (2313-5778)
7(4): 70.
This article explores the process of decolonizing and indigenizing research from my perspective as
a Mapuche woman. During this process, I examine how to approach and analyze colonial and
patriarchal archives through an indigenous lens, leading me to consider a transformation of my
work into an indigenous research endeavor. In this undertaking, I delve into the interplay of
affective and political dimensions within indigenous research, recognizing them as catalysts for
resistance and knowledge construction. I emphasize the significance of first-person research as a
powerful means of empowering marginalized individuals and validating personal and collective
experiences, countering Eurocentric epistemologies that perpetuate colonial and epistemic
violence. Furthermore, I advocate for the recovery of marginalized knowledge and the integration
of native epistemologies. As a third step in the process of decolonizing and indigenizing my
research, I introduce the concept of 'Mapuchization of research.' This idea represents a process of
reconnection with the ancestral knowledge of my people, where past and present come together. It
intertwines several dimensions, including political, epistemological, and ontological, with the aim of
contributing to indigenous research methodology, based on the knowledge found in Mapuche
culture and history. [ABSTRACT FROM AUTHOR]
Copyright of Genealogy (2313-5778) is the property of MDPI

Castagno, A. E., et al. (2023). ""It hurts to do work like that": The nature and frequency of culturally based
ethical barriers for Indigenous people in STEMM." Science Education 107(4): 837-852.
This article presents data from a survey of over 400 Indigenous students and professionals in
STEMM (science, technology, engineering, mathematics, medicine) fields to answer the questions:
What are the perceived ethical/cultural/spiritual conflicts Indigenous students and professionals in
STEMM face? Is there an association between the cultural characteristics of Indigenous students
and professionals and the ethical, cultural, and spiritual conflicts they face? Our findings indicate
that many standard practices in STEMM fields do indeed conflict with taboos in various Indigenous
communities and that these conflicts are more prevalent for people with higher cultural
characteristics scores and for those in specific STEMM disciplines. Our research provides an
empirical complement to the rich and growing body of literature on Indigenous science,
epistemologies, and traditional ecological knowledge. [ABSTRACT FROM AUTHOR]
Copyright of Science Education is the property of John Wiley & Sons, Inc.

Bwambale, B., et al. (2023). "Foundations of indigenous knowledge on disasters due to natural hazards:
lessons from the outlook on floods among the Bayira of the Rwenzori region." Disasters 47(1): 181-204.

52
 The role of indigenous knowledge in increasing context specificity and exposing blind spots in
scientific understanding is widely evidenced in disaster studies. This paper aims to structure the
processes that shape indigenous knowledge production and its optimisation using the case of
floods. An inductive analytical approach is applied among riparian indigenous communities (focus
on the Bayira) of the Rwenzori region of Uganda where plenty of indigenous flood practices have
been recorded. Indigenous knowledge of floods is found to be based on intimate comprehension of
local hydrometeorological regularities. Insofar as these regularities follow natural dynamics,
indigenous socio-epistemic processes are noted to be consistent with the laws of nature. Coupled
with regular open sociocultural deliberations, the conceptualisation of hydrometeorological
regularities induces an indigenous ontology and empiricist epistemology. This, together with the
techniques used, is the driver of crucial epistemic virtues which enable indigenous knowledge to
provide disaster solutions that are adapted, pragmatic, and holistic. (English) [ABSTRACT FROM
AUTHOR]
摘要: 在灾害⻛险研究领域，越来越多的证据表明，⼟著知识有助于增加背景特异性以及揭示科学理解盲点
。本研究的⽬的是根据洪⽔案例，构建⼟著知识产⽣和优化的过程，进⼀步丰富相关证据。本⽂采
⽤归纳分析⽅法，调查⼟著知识表现形式和社会认知过程的构建。这种⽅法应⽤在鲁⽂佐⾥地区的
河岸原住⺠社区（主要是巴伊拉⼈），那⾥许多⼟著⼈对洪⽔的做法得到了记录。结果表明，关于
洪⽔的⼟著知识是基于对当地⽔⽂⽓象规律的深⼊了解。由于这些地⽅性的规律在某种程度上遵循
着⾃然的动态变化，因此⼟著社会认知过程是遵循⾃然规律的。再加上定期的公开社会⽂化审议，
当地⽔⽂⽓象规律的概念化引发了本⼟本体论和经验主义⽅法。这种⽅法结合所使⽤的技术，构成
了关键美德认知论的驱动⼒，美德认知论是基于可靠结果和系统思维。正是这些美德使⼟著知识能
够提供适合、务实和全⾯的当地解决⽅案，以应对洪⽔等灾害。 关键词：⺠族哲学，⼟著⽅法，本
⼟科学，⾃然灾害，社会科学 (Chinese) [ABSTRACT FROM AUTHOR]
Copyright of Disasters is the property of Wiley-Blackwell

Bujaki, M., et al. (2023). "A systematic literature review of Indigenous Peoples and accounting research:
critical Indigenous theory as a step toward relationship and reconciliation." Accounting Forum 47(3): 307-
332.
Research exploring the intersection of accounting and Indigenous Peoples took off in the 1990s.
We introduce principles of critical Indigenous theory into this field. We suggest that Indigenous
understandings of ontology, epistemology, axiology, and methodology should form the basis of
more future research into accounting and Indigenous Peoples. Before this can be done, however,
a clear understanding of recent research on accounting and Indigenous Peoples is needed. We
synthesise research in this area through a systematic literature review that identifies 72 relevant
articles from 1979–2020. We undertake both content and thematic analysis of these articles. We
find existing literature is largely grounded in Western understandings of ontology, epistemology,
axiology, and methodology. We identify opportunities for insights from CIT to inform future
accounting research with Indigenous Peoples as a step towards building relationships, respect,
and reconciliation. [ABSTRACT FROM AUTHOR]
Copyright of Accounting Forum is the property of Taylor & Francis Ltd

Brennan, T. (2023). "Future Interrupted: The Subjunctive Nationalism of M. N. Roy." South Atlantic
Quarterly 122(2): 299-316.
Despite today's routine denunciations of Eurocentrism and the rise of critical schools that consider
imperialism to be the exclusive outgrowth of "European epistemologies," Europe has always been
a much more internally mixed entity than is usually supposed as a result of foreign occupations,
unassimilated indigenous peoples, contested borders, and a massive cultural and intellectual influx
from its present and former colonies. Especially interwar Europe saw this unevenness come to the

53
 fore with the residency in Europe of intellectuals and activists from the global South who joined
Europeans of like mind in the wake of the Russian Revolution to forge a new international order.
The Bengali revolutionary M. N. Roy was one of the most exceptional figures of this type, a
promoter equally of science and humanism who dedicated the latter part of his life, in fact, to
promoting a "radical and integral humanism" fashioned in part on the work of European thinkers of
earlier centuries. In doing so, he was establishing the unevenness of Europe, and making a case
for Europe as a joint creation. He was pointing out that these ostensibly European ideas derived
from an Enlightenment infused with the more worldly and cosmopolitan philosophies of medieval
Arabic, Persian, and Jewish thought. [ABSTRACT FROM AUTHOR]
Copyright of South Atlantic Quarterly is the property of Duke University Press

Brandão Leal, A., et al. (2023). "O projeto Encontro de Saberes nas universidades brasileiras como ação
afirmativa." Affirmative action at Brazilian universities in the Encontro de Saberes project. 22(2): 1-18.
This is a bibliographical review about the Encontro de Saberes project, characterized by the
insertion of Traditional Masters in higher education as professors in curricular courses. It is
intended to analyze this project as part and unfolding of the affirmative action policies. Access to
traditional knowledge and practices in a direct relationship with the masters composes and
deepens the process that aims not only at the admission of students of Afro-Brazilian and
indigenous descent, but also at the inclusion of their knowledge, methodologies, epistemologies,
with a view to overcoming colonizing approaches to the traditional people knowledge, as well as
facing the Eurocentric, colonial and exclusionary model that structure universities. Through the
study of the bibliography found, it is possible to infer that, in the Brazilian context, the Encontro de
Saberes project has become a field of academic production and a reference for the formation of
pedagogical, teaching and research practices in a multi-epistemic and counter-colonizing
perspective, in reason for the ethnic-racial, political, pedagogical, linguistic, institutional and
epistemic fissures. The granting of the title of notorious knowledge to traditional masters in
Brazilian universities is a great expression of these fissures in the Eurocentric academic model and
reflects the current context of rooting and maturation of the Encontro de Saberes. (English)
[ABSTRACT FROM AUTHOR]
Trata-se de revisão bibliográfica acerca do Encontro de Saberes, que se caracteriza pela inserção de
mestres tradicionais no ensino superior na condição de docentes em disciplinas curriculares.
Pretende-se analisar esse projeto como parte e desdobramento das políticas de ações
afirmativas. O acesso aos saberes e às práticas tradicionais na relação direta com os mestres
compõe e aprofunda o processo que almeja não somente o ingresso de discentes de
descendência afro-brasileira e indígena, mas também a inclusão dos seus conhecimentos,
metodologias, epistemologias, tendo em vista a superação das abordagens colonizadoras a
respeito dos saberes dos povos tradicionais, bem como o enfrentamento do modelo eurocêntrico,
colonial e excludente que estrutura as universidades. Mediante o estudo da bibliografia
encontrada, é possível inferir que, no contexto brasileiro, o Encontro de Saberes tem se tornado
um campo de produção acadêmica e referência para a formação de práticas pedagógicas, de
ensino e pesquisa, em uma perspectiva pluriepistêmica e contra colonizadora, em razão das
fissuras étnico-racial, política, pedagógica, linguística, institucional e epistêmica. A outorga do
título de notório saber aos mestres e às mestras tradicionais nas universidades brasileiras é
grande expressão dessas fissuras no modelo acadêmico eurocêntrico, e reflete o atual contexto
de enraizamento e amadurecimento do Encontro de Saberes. (Portuguese) [ABSTRACT FROM
AUTHOR]
Copyright of Revista de Educação Popular is the property of Revista de Educacao Popular

Brand, G., et al. (2023). "Embedding indigenous knowledges and voices in planetary health education."
Lancet Planetary Health 7(1): e97-e102.
Internationally, the health-care sector has been slower than many other sectors in reducing its
carbon emissions and broader environmental footprint. Incrementally, tertiary education institutions
are changing their focus to integrate environmental and social objectives, including planetary
health, into teaching, research, and how the campus is operated. Planetary health and sustainable

54
 health-care are emerging topics in the education of health professionals. However, they have
largely been limited to specific knowledge rooted in western epistemology with ad hoc curricula
that do not consider the complex interdependence of ecosystems and human health. Because of
the need to prepare the current and future health-care workforce for planetary consciousness and
related practices, in this Personal View we provide an innovative case study that uses Indigenist
health humanities (eg, narrative portraiture) and arts-based education strategies to offer a different
way of seeing, knowing, and understanding planetary health. Embedding Indigenous knowledges
and voices into planetary health education is an important first step in decolonising learning in
health professional education.

Bouteldja, H. and A. Younes (2023). "Resistance to revolutionary love: The struggle to decolonise the
republic." French Cultural Studies 34(3): 301-312.
This conversation with French-Algerian thinker and activist Houria Bouteldja focuses on her book
Whites, Jews, and Us: Toward a Politics of Revolutionary Love. By zooming in on contemporary
debates around racism and decolonization in France, this interview focuses on questions of how
gender and masculinity, sexuality, class, and race form political relationships within the modern
nation-state. In particular, it asks follow-up questions to Bouteldja's epistemology in the chapter
"We, Indigenous Women," the chapter that explicitly focuses on women, gender, and sexuality.
And while gender and sexuality are always also inherently public, we follow up on tracing how her
book, Les indigènes de la république (the movement of which she was the spokesperson from
2005 to 2020), and she herself have been received in French public debate, including in academia,
politics and the media. Within the latter power fields, we address the role of women of color
intellectuals and the challenges they pose to current debates and "moral panics" through the optics
of popular decolonial movements. Eventually, a conversation unfolds where an ostensible "(too)
liberal academia" has been marked by contemporary accusations of "Islamogauchisme" in a wider
discourse that portrays Europe as being "in crisis" and what that means for the decolonization of
Europe. [ABSTRACT FROM AUTHOR]
Copyright of French Cultural Studies is the property of Sage Publications Inc.

Billman, J. A. H. (2023). "Entering the Ethical Space Between Epistemologies: A Step Toward
Decolonizing the Heart and Mind." Journal of MultiDisciplinary Evaluation 19(44): 45-61.
Background: Evaluation Paradigms present evaluators with differing approaches to evaluating a
program’s merit, worth, and value. Grounded in varying ontologies (i.e., notions of reality) and
epistemologies (i.e., ways of knowing), these paradigms advance differing views of what counts as
knowledge. The privileging of Western-centric knowledge (i.e., empiricism) over traditional and
revealed (i.e., spiritual) knowledge, places the reigning evaluation paradigms at odds with
Indigenous paradigms and presents numerous risks to individuals, communities, and ecosystems.
This paper invites readers to step into the ethical space (Ermine, 2007) between epistemologies to
interrogate Western knowledge assumptions and identify common philosophical ground between
Indigenous and Western ways of knowing. Through an examination of Aristotelian and Cartesian
thought and a review of transdisciplinary support for an interactive epistemology which embraces
empirical, traditional, and revealed knowledge, I argue that embracing the Knowledge Trinity
concept advances the decolonization of evaluator heart and mind and provides a new
epistemological foundation upon which to construct a Decolonizing Paradigm. Purpose: The
purpose of this paper is to encourage the decolonizing of Western-trained evaluators’—
Indigenous and non-Indigenous alike—heart and mind by arguing for embrace and integration of
empirical, traditional, and revealed knowledge in evaluation theory and practice. [ABSTRACT
FROM AUTHOR]

Beaudry, J.-L. and J. A. Perry (2023). "Levelling up: towards decolonising apprenticeship learning."
Journal of Vocational Education & Training 75(2): 219-237.
With a focus on the Western-Canadian province of Manitoba, this article aims to develop a
conceptual and empirical exploration of how apprenticeship learning can be transformed to meet
the needs of Indigenous apprentices. Conceptually, the article layers an articulation of decolonising

55
 education onto apprenticeship learning in such a way as to explicitly support apprentices' prior
knowledge and recognise the socio-political context within which apprenticeship learning occurs.
Empirically, the article draws on qualitative in-depth interviews with Indigenous carpentry
apprentices about their experiences with on-the-job training in order to better understand how
Indigenous adult learners negotiate well-documented systemic barriers to education and
employment. By contrasting participants' experiences in industry worksites to their experiences
with Indigenous-centric curriculum offered by the Manitoba-based social enterprise BUILD, the
article develops a discussion of how market-driven apprenticeship programmes limit the potential
achievements of Indigenous learners and how a decolonising approach to apprenticeship learning
that prioritises Indigenous epistemologies may result in higher levels of learner success.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Vocational Education & Training is the property of Routledge

Basu, A. and P. Tripathi (2023). "Film Review: Indigenous Epistemology, Media, and the Representation
of Women in Kantara." Journal of International Women's Studies 25(4): 1-10.
Cinematic works around indigenous lives in India have long been marginalized within the scope of
"film as an entertaining art form." Striking a balance between a faithful rendition of an indigenous
community and the infusion of entertainment seemed impossible within the Indian film industry until
Kantara struck the silver screen. Since its release, the film has been subjected to constructive and
positive criticism, but the representation of women in the film has either remained unattended to or
viewed negatively. This research paper intends to approach the use of indigenous media and
epistemology in the film as a symptomatic representation of fourth cinema and then to address the
representation of women from the perspective of faithful representation and indigeneity.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of International Women's Studies is the property of Journal of International Women's
Studies

Bascuñán, D., et al. (2023). "Teaching as Trespass: Avoiding Places of Innocence." Equity & Excellence
in Education 56(3): 337-351.
Teachers in Canadian public school contexts are attempting to teach about Indigenous
knowledges and epistemologies. Given the present state of asymmetrical Indigenous-settler
relations, the complexity of this work requires a large breadth of consideration. Our study provides
insight into the nuances of teaching Indigenous perspectives and worldviews, and the barriers and
motivations for its inclusion in elementary and secondary classrooms. We conceptualize that
teachers are "always-already" trespassing on Indigenous Lands and illuminate the enactment of
"trespass" by settler teachers as they move their settler teacher identities to a place of
"innocence." Teachers enacted trespass through acts of return, absorption, erasure, and the
eliding of settler experiences. We offer important starting points for continued introspection about
the roles and responsibilities of teachers working within settler-colonial education structures and
ensuing complicity in the historic marginalization of Others. We highlight the possibilities of a
curriculum that is treaty-based and enacted with Indigenous collaboration and consultation.
[ABSTRACT FROM AUTHOR]
Copyright of Equity & Excellence in Education is the property of Routledge

Baker, V., et al. (2023). "Transdisciplinary science and the importance of Indigenous knowledge."
Integrated environmental assessment and management.
As we move ever closer to the brink of global environmental collapse, it is vital that we work
collaboratively and collectively as global, national, and local communities to design multiscale
change. Protecting future generations and reversing (or substantively slowing) the current trends
require rapid sustainable progress at the required scale. It is more urgent than ever that we
understand and more fully realize the power of transdisciplinary (Td) research to support
sustainable practice. A defining factor of Td is the focus on collaboration and codesign and the
extent that participation and attention to local context is integral to the knowledge building.
Specifically, there is greater ability for community knowledge, values, and aspirations to influence

56
 and shape research inquiries to effect meaningful change in real-world decision-making and
outcomes. Business-as-usual (BAU) approaches that perpetuate unequal knowledge sharing and
dismiss other forms of knowledge beyond traditional science no longer suffice. Transdisciplinary
approaches seek to achieve and support sustainable change, but the extent of transformation
required to meet ecological protection and regenerative sustainability requires very different
operating models for knowing and doing science than the limited traditions of positivist science.
However, these powerful defaults and operating paradigms are more deeply ingrained than we
might realize, and so challenges persist. This article illustrates how Td science differs from typical
research paradigms, particularly in terms of the underlying epistemology; the focus on knowledge
and/or power; attention to boundaries and scope; and the degree to which local knowledge,
context, and community participation underpin the research process. Active conversations are
required to better identify and overcome fundamental challenges for science and Td research
approaches to support the necessary transformational change. Importantly, we suggest that
Indigenous partnerships, knowledge, and values are vital in achieving the potential of Td research
to provide transformational interventions to address complex social and environmental issues such
as pollution. Integr Environ Assess Manag 2023;00:1-12. © 2023 SETAC. (© 2023 SETAC.)

Ayad, N. (2023). South-South Triangulations: Fabric, Marriage, and Decolonization in Latifa al-Zayyat's
The Open Door and Leila Aboulela's Lyrics Alley, Indiana University Press. 53: 15-31.
Heeding Arabic literary scholar Waïl Hassan's call for literary comparatist work that does not center
the United States or Europe, in this article, I investigate two novels of the Global South set in the
same political moment of decolonization. Examining the Egyptian writer Latifa al-Zayyat's The
Open Door (1960) and the Sudanese writer Leila Aboulela's novel Lyrics Alley (2010), I study the
significance of women's sartorial choices, what these sartorial choices symbolize within the central
marriage plots, and what both reveal about the charged political fabric in the country in which each
text is set—the early years of the 1950s in which Egypt gained independence from British colonial
rule but before Sudan's independence from Anglo-Egyptian co-rule. I contend that Al-Zayyat's work
invites a dynamism to women's writing history and reveals an indigenous epistemology, while
Aboulela's novel centers the quotidian only to uphold colonial supremacy. [ABSTRACT FROM
AUTHOR]
Copyright of Research in African Literatures is the property of Indiana University Press

Autry, E. S. (2023). "Singing Feminist Ch'ixi+Art Music from las Rajaduras: Renata Flores, Isqun, and the
Fractured Locus." Feminist Formations 35(3): 1-27.
With music album Isqun , nine in Quechua and meaning mirror of the soul, Quechua singer Renata
Flores aims to trace the journey of Indigenous women from the Andes in Peruvian history: the Inca
era, colonialism, independence, and Republic. Combining sounds of the Andean countryside and
the beats of Latin rap, trap, and hip-hop, her nine songs written in Quechua and Spanish represent
a decolonial turn towards undoing westernized epistemologies of knowledge. This article explores
Flores's potential contributions to decolonial feminism through the lens of Gloria Anzaldúa's
theoretical framework of Nepantla (in-between), María Lugones's fractured locus, and Catherine
Walsh's decolonial insurgency. The author argues that Flores's feminist ch'ixi+art music and songs
"Chañan Cori Coca," "Beatriz Clara Coya," "María Parado de Bellido," and "Rita Puma Justo" not
only reclaim spaces for the language of Quechua in contemporary Peru, but also contribute to
remapping Indigenous women's herstories of resistance, disobedience, survivance, and
empowerment. Ultimately this article illustrates how Flores's feminist decolonial pedagogies of
interweaving memorias cortas and memorias largas denote an action of creation and intervention,
opening paths to resignify historically excluded Indigenous women in Peru. [ABSTRACT FROM
AUTHOR]
Copyright of Feminist Formations is the property of Johns Hopkins University Press

Au, A. (2023). "Decolonization and qualitative epistemology: Toward reconciliation in the academy."
Qualitative Social Work 22(4): 679-699.

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 The subject of (de)colonization in the academy has witnessed an upsurge in attention over the
past two decades across the social sciences and the Global North-South divide. This article
critically examines central themes that have guided the conceptualization of decolonization thus far
and foregrounds the convergences that decolonization shares with the epistemology of qualitative
research methodology and pedagogy. In so doing, this article articulates the objective of
reconciliation and demonstrates the ways in which reconciliation has been and can be enacted in
the academy, limning the themes of (a) attention to physical context; (b) inclusion of Indigenous
voices; (c) and decolonization of Indigenous and non-Indigenous minds. This article argues for
better aligning the epistemology and conduct of qualitative research with Indigenous values—and
concludes by calling for attention to Indigenous intersectionality and calling against a growing trend
of decontextualizing decolonization. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Social Work is the property of Sage Publications Inc.

Asante, D. and T. Archibald (2023). "Beyond Ubuntu: Nnoboa and Sankofa as Decolonizing and
Indigenous Evaluation Epistemic Foundations from Ghana." Journal of MultiDisciplinary Evaluation 19(44):
156-165.
Background: Evaluation is an increasingly vital component of community and economic
development projects in Africa. Yet questions remain about how relevant most dominant evaluation
approaches are for the African evaluation context. Within the Made in Africa evaluation (MAE)
approach, ubuntu is frequently cited as an African philosophical concept with salience to MAE.
There is a need to further expand and explicate other African philosophies that can serve as
epistemological guideposts for African evaluation—and other decolonizing, Indigenous evaluation
approaches more broadly. Purpose: Drawing on Ghanaian epistemologies and frameworks, the
purpose of this paper is to propose the Nnoboa system of communal collaboration in farming and
industry, as well as the notion of Sankofa as a traditional philosophical concept that interrupts and
challenges hegemonic Eurocentric notions of the linearity of time, to yield a Ghanaian Indigenous
knowledge of evaluation. Research Design: This conceptual study draws on literature on culturally
responsive evaluation (CRE) and MAE and (from beyond the field of evaluation) descriptions of
Nnoboa and Sankofa to propose a conceptual synthesis applicable to decolonizing, Indigenous
evaluation. Findings: We propose that Nnoboa and Sankofa represent an addition to the
decolonizing and Indigenous evaluation knowledge base, building on and going beyond the
reliance of CRE and MAE on ubuntu. We propose this Ghanaian approach has potential
applications across MAE and CRE more broadly. [ABSTRACT FROM AUTHOR]

Amo-Agyemang, C. (2023). "Toward cultural narratology: Indigenous Frafra and Akan perspectives on
resilience." Review of Education, Pedagogy & Cultural Studies 45(4): 410-432.
There is a distinct conceptualization of the problematic of resilience emerging from cultural
narratives and ontologies/epistemologies in considering the possibility of surviving in our
precarious present and uncertain futures. This article engages with the distinct narratives of Frafra
and Akan Indigenous people for whom the narrative of storytelling is consciously and explicitly at
the center of their culture-specific processes of resilience, including those deriving from building
climate resilience and environmental adaptation. This article probes the important implications that
a better understanding of narratives of resilience may have for the possibility of surviving in our
precarious present and uncertain futures. It is suggested that Indigenous narratives of resilience,
such as those represented in active Frafra and Akan traditions and ontologies/epistemologies
highlight the relevance of bearing in mind cultural specificity for advancing the theorizing on
resilience, and what thinking with, and through hegemonic resilience paradigms may entail. I
conclude by making a strong case for the potential of cultural narratives to subvert and
problematize resilience to reimagine alternative resilient ways of being and knowing in the world,
while also touching upon some implications for inter-disciplinarity, trans-disciplinarity, and multi-
disciplinarity. [ABSTRACT FROM AUTHOR]
Copyright of Review of Education, Pedagogy & Cultural Studies is the property of Routledge

58
Allison-Burbank, J. D., et al. (2023). "Interpreting Diné Epistemologies and Decolonization to Improve
Language and Literacy Instruction for Diné Children." Language, Speech & Hearing Services in Schools
54(3): 707-715.
Purpose: Culturally responsive teaching (CRT) is a recurring topic in preservice teacher and
special education personnel training, especially as academic institutions work to implement anti-
racist and anti-oppressive teaching pedagogies. These methods of instruction, specifically in the
areas of language and literacy, can be implemented by programs that understand the needs of the
Indigenous students that their trainees or students will eventually serve. Academic institutions must
transform their teaching and mentoring approach to better prepare educators and clinicians who
engage with Indigenous communities. Method: This tutorial includes a critical review and will focus
on the Diné traditional perspectives of Sa’ah Naagháí Bik’eh Hózhóón (SNBH), as it applies to the
educational experiences of Diné students. The principle, which represents the process of lifelong
learning and reflection, will be used as a model for how Indigenous epistemologies can be used
within a decolonized educational philosophy, Red Pedagogy, to improve language and literacy
instruction for young Indigenous children. Results: American Indian (AIs; Indigenous) students start
school with unique heritages and diverse learning experiences that influence their learning styles.
Often, the formal Western education experience beginning in early childhood and elementary
program provides a cultural shock to young AI students, whose learning experiences are centered
on oral storytelling, experiential and collective learning, and land-based experiences. As methods
of CRT evolve and more AI professionals lead educational research, the Indigenization of teaching
pedagogies is amplified. More importantly, the prioritization of Indigenous knowledge systems,
including methods of teaching, is being centered as strategies toward decolonization of learning
spaces. Discussion: The SNBH principle, which represents the process of lifelong learning and
reflection, is a model for how Indigenous epistemologies can be used within a decolonized
educational philosophy, Red Pedagogy, to improve language and literacy instruction for young
Indigenous children. [ABSTRACT FROM AUTHOR]
Copyright of Language, Speech & Hearing Services in Schools is the property of American Speech-
Language-Hearing Association

Allen, B. (2023). "Indigenous Epistemologies of North America." Episteme (Cambridge University Press)
20(2): 324-336.
Indigenous cultures of North America confronted a problem of knowledge different from that of
canonical European philosophy. The European problem is to identify and overcome obstacles to
the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of
practice fused with a territory. Complicating the difference is that one of these traditions violently
colonized the other, and with colonization the Indigenous problem changes. The old problem of
inter-generational stability cannot be separated from the post-colonial problem of sovereignty in the
land where the knowledge makes sense. I differentiate the question of the value of knowledge
(Part 1), and its content (Part 2). The qualities these epistemologies favor define what I call
ceremonial knowledge , that is, knowledge that sustains a ceremonial community. The question of
content considers the interdisciplinary research of Indigenous and Traditional Ecological
Knowledge, as well as the issue of epistemic decolonization. [ABSTRACT FROM AUTHOR]
Copyright of Episteme (Cambridge University Press) is the property of Cambridge University Press

Aini, J., et al. (2023). "Reimagining conservation practice: Indigenous self-determination and collaboration
in Papua New Guinea." Oryx 57(3): 350-359.
Here we describe a 14-year collaboration in New Ireland, Papua New Guinea, between an
Indigenous NGO, Indigenous scientists and international researchers. New Ireland is a marine
province in the Western Pacific region where most residents depend on fishing, marine gleaning
and small-scale gardening for their livelihoods. Ailan Awareness is a locally founded and managed
NGO that focuses on the strengthening of Indigenous sovereignty regarding biological, cultural and
spiritual diversity as well as fostering Indigenous epistemology practices and strengthening
biocultural diversity. In partnership with anthropological researchers, Ailan Awareness has
designed an approach to marine conservation informed by the growing field of decolonial research

59
 practices. By working to empower coastal communities to make decisions about their marine and
cultural resources using a mix of Indigenous, anthropological and scientific methods and giving
primacy to strengthening Indigenous modes of knowledge production and the role of community
Elders, Ailan Awareness addresses a major gap in the efforts of the national government and
international NGOs: giving the people most directly affected by declining biodiversity and loss of
tradition the support and tools required to design and carry out the strengthening of both biological
diversity and traditional social practices. In this paper we describe the methodology used by Ailan
Awareness and the history of collaboration that resulted in these methods. [ABSTRACT FROM
AUTHOR]
Copyright of Oryx is the property of Cambridge University Press

(2023). "The discourse of the Anthropocene and posthumanism: Indigenous peoples and local
communities." Ethnicities: 1.
Indigenous peoples and local communities (IPLCs) are characterised by their special relationships
with their traditional lands and the natural world, which are essential to their physical and cultural
survival, identity, knowledge, and spirituality. They are custodians of the land; however, often
made invisible and voiceless in the face of irreversible destruction caused by human-induced
planetary change. This Special Issue (SI) is inspired by the stories, worldviews, knowledge
systems, and lived experiences of IPLCs worldwide. Based on the compounded impacts of global
climate change and other human-induced crises on their ancestral lands, contributors to this SI
recognise that the world has entered the Anthropocene – the epoch of human-induced planetary
change. While human activities are considered geologically recent, they have profoundly impacted
the planet. The contributors challenge the discourse of the Anthropocene, not only because it
takes humanity as the prime reference point in understanding the world but also because of its
reproduction of the onto-epistemological foundations of Eurocentric philosophy, which underpins
colonialism and racial capitalism. This SI opens up space for historically marginalised IPLCs’
cosmologies, which embody their holistic, spiritually and physically interconnected, interdependent,
and reciprocal relationships with land, the natural world, and non-human beings. It expands and
pluralises the discourse of the Anthropocene through the concept of posthumanism to recognise
alternative knowledge systems that decentre humanity’s dominant position in understanding the
world. IPLCs’ onto-epistemologies align with posthuman or more-than-human ways of knowing,
being, and doing, which embody their reciprocal relationships with land, non-human beings, and
the natural world that are all deemed as living entities with agency. IPLCs’ voices urge us to
relearn our ancestral ways of recognizing and interacting with the world and reconnect to our
holistic relationships with the planet Earth and its beings to ensure the continuity of nature and
culture. [ABSTRACT FROM AUTHOR]
Copyright of Ethnicities is the property of Sage Publications Inc.

(2023). "Exposing the pervasiveness of and resistance to coloniality through the narratives of clinical-
community psychology students." Peace and Conflict: Journal of Peace Psychology 29(2): 167-177.
Clinical training and practice are embedded in colonial conceptualizations of healing, invisibilizing
the ontologies and epistemologies of Black, Indigenous, and people of color (BIPOC) communities.
Community psychology (CP) was developed with an intention to respond to the limits of clinical
psychology by explicitly pursuing social justice, emphasizing context, and valuing the expertise of
communities. However, CP continues to perpetuate colonial, White supremacist dynamics in
research and praxis, despite contrary intentions. This article employs storytelling to share personal
narratives of clinical–community psychology PhD students of multiple marginalized identities,
which expose and expound upon the ways in which global structural oppression manifests and
operates in academic departments, clinical training, and community-based work, as well as in our
personal lives. Situated in the context of the Palestinian uprising in Spring 2021, our stories
emphasize the academic performance of solidarity and allyship that upholds colonial violence and
disrupts healing and resistance. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
Public Significance Statement—We document our struggles and successes in working to decolonize our
research, clinical practice, and community praxis. We share examples of resistance, advocacy,

60
 and community building that have served as a few of the antidotes to our struggles and supported
our advancement toward decolonial justice. (PsycInfo Database Record (c) 2023 APA, all rights
reserved)

Zurba, M., et al. (2022). "Learning from knowledge co-production research and practice in the twenty-first
century: global lessons and what they mean for collaborative research in Nunatsiavut." Sustainability
Science 17(2): 449-467.
An increasing need for novel approaches to knowledge co-production that effectively and equitably
address sustainability challenges has arisen in the twenty-first century. Calls for more
representative and contextual co-production strategies have come from Indigenous communities,
scientific research forums, and global environmental governance networks. Despite calls to action,
there are no systematic reviews that derive lessons from knowledge co-production scholarship to
interpret their significance through the lens of a specific sociopolitical and cultural context. We
conducted a systematic review of peer-reviewed and grey literature on knowledge co-production
published from 2000 to 2020. Using a hybrid inductive and deductive thematic analysis, we
identified two conceptual themes—guiding principles and approaches—to structure the synthesis
and interpretation of 102 studies. We found that knowledge co-production studies often converged
on four interrelated principles: recognition of contextual diversity bounding knowledge co-
production, preemptive and intentional engagement with Indigenous knowledge holders, formation
of shared understanding of the purpose of knowledge co-production, and empowerment of
knowledge holders throughout the co-production cycle. These principles manifested in multiple
approaches for interpreting, bridging, applying, and distributing power amongst diverse knowledge
systems rooted in different epistemologies. We filter these findings through the social–ecological
context that frames an ongoing knowledge co-production project with Inuit communities in
Nunatsiavut, Canada: the Sustainable Nunatsiavut Futures Project. Our review suggests that
emerging forms of knowledge co-production principles and approaches yield immense potential in
diverse contexts. Yet in many regions, including Nunatsiavut, principles alone may not be enough
to account for systemic and contextualized issues (e.g., colonisation and data sovereignty) that
can present roadblocks to equitable sustainability science in the twenty-first century if left
unaddressed. [ABSTRACT FROM AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

Zaharin, A. A. M. and M. Pallotta-Chiarolli (2022). "Reclaiming Transgender Identity Through

Intersectionality and Decoloniality: A Critical Autoethnography of an Academic-Activist Performance."
Journal of Intercultural Studies 43(1): 98-119.
As a Malaysian Muslim transwoman and a social justice researcher, exploring her transgender
identity in a conservative society positions Aisya within a long history of oppression and injustice
alongside other global marginalised and vulnerable assigned-male-at-birth transgender groups.
This paper offers reflections on Aisya's lived experience of discrimination arising from her trans
identity. It focuses on linking critical theory (decoloniality and intersectionality), methodology
(autoethnography) and theological epistemology (a progressive Muslim standpoint), while the
analysis 'tells' the autoethnographic 'transgender identity'. By exploring her lived experience in a
heterocisnormative neocolonial setting, this paper encourages a critical discourse of decolonising
Aisya's transgender identity by using intersectional feminist theory and critical authoethnography
as methods of decolonial performance. This paper contests the colonial matrix of power by
dismantling colonialism through rebuilding and rediscovering ancient and pre-colonial knowledge
of Indigenous and colonised people to decentre heterocisnormativity, gender hierarchies and racial
privilege. Ultimately, this paper invites readers to come along on a social justice journey through
decolonial intersectional feminism, arise together in critical solidarity, and carry compassion, care,
love, and the desire to heal from the grievances of colonialism. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Intercultural Studies is the property of Routledge

Wright, J. (2022). "The Deep Roots of Inequity: Coloniality, Racial Capitalism, Educational Leadership,
and Reform." Educational Administration Quarterly 58(5): 693-717.

61
 Purpose: This article is a critical analysis of educational leadership and administration's historically
privileged Eurocentric epistemologies, research methodologies, and intellectual norms, shaping
the field through conceptions of coloniality. The purpose of this article is toward decolonizing
educational leadership. Problem: Dominant, Eurocentric knowledge systems are epistemically
imposing. Racialized and ethnic critiques of Eurocentric epistemologies and educational leadership
norms are relatively new in dominant knowledge production institutions such as University Council
of Educational Administration and peer-review journals such as Education Administration
Quarterly. Questions: Why are BIPOC (Black, Indigenous, and People of Color) epistemologies a
critical issue in educational leadership, research, practice, and leadership preparation? In what
ways have educational leadership research, practice, and training represented BIPOC
epistemologies? Conceptual Framework: This article refines and advances theories of coloniality
by a concept that I coined Coloniality Racial-Capitalism and Modernity. Coloniality, the darker side
of modernity, is highlighted in educational leadership practices and reform for perpetuating
epistemicide in the service of racial capitalism. Contributions to the Field: This article reconnects
the struggles of Blackamericans to a global struggle, such as the progenitors in the Blackamerican
struggle understood. Furthermore, placing coloniality in conversation with other critical work in
educational leadership around coloniality's articulations of racism and inequity is useful for BIPOC
and their allies in fights for educational justice for BIPOC children. [ABSTRACT FROM AUTHOR]
Copyright of Educational Administration Quarterly is the property of Sage Publications Inc.

Warren, I. and E. Ryan (2022). "Southern Criminologies, Indigenous Stories and Qualitative Research."
Journal of Criminal Justice Education 33(2): 230-246.
Southern Criminologies offer an important site for representing Indigenous voices that can promote
viable anti-colonial, reformist and abolitionist goals. This is crucial as Indigenous people and many
other subaltern groups are commonly the objects of criminal justice research, rather than equal
collaborators in the research process. This paper views Southern Criminologies as positive sites
for incorporating traditional and emerging forms of Indigenous storytelling to supplement, rather
than contradict, claims for the decolonization of criminology. We examine this argument in respect
of two long-standing criminological developments. The first is a robust critical epistemology that
challenges positivist assumptions about knowledge-building by overturning established racial,
class, gendered and related power relations to reimagine how justice can be conceived. The
second is the profound absence of qualitative forms of storytelling, and Indigenous storytelling
specifically, that are credited for documenting the harmful links between law and order, justice
administration, control, surveillance and the persistent lack of accountability for harmful conduct in
criminological theory, methods and curricula. We suggest Southern Criminology can accommodate
intellectual criticism by using stories to reimagine otherwise unchallenged facts about justice and
surveillance in colonized societies, while offering a critical theoretical and applied bridge to connect
Indigenous and non-Indigenous knowledges. This project requires attentiveness to the lived and
imagined experiences of justice in Indigenous societies since colonization, and informed critiques
of Northern metropolitan epistemologies that have contributed to attempted genocide and ongoing
forms of coloniality through the institutional suppression of subaltern voices in Australia and other
settler-colonial societies. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Criminal Justice Education is the property of Routledge

Ungunmerr-Baumann, M.-R., et al. (2022). "Dadirri: an Indigenous place-based research methodology."

AlterNative: An International Journal of Indigenous Peoples 18(1): 94-103.
We detail an Indigenous research methodology capturing community-based truth-telling in an
Aboriginal community in the Northern Territory, Australia. We present Dadirri—a deep
contemplative process of listening to one another—as a research methodology and a co-
developed research model from the Nauiyu community. Dadirri is applied on the Country, with the
cultural custodians to which it belongs, the Ngan'gikurunggkurr people from the Daly River region,
Northern Territory. Dadirri links critical theory with reflective practice and is increasingly applied in
Indigenous research. Insights into the synergies between Dadirri and traditional Eurocentric
methodologies along with the successes and challenges of bringing Indigenous ways of knowing

62
 and Western ways of conducting research is presented as an interwoven praxis and governance/s.
We conclude that the research outcomes demonstrate the interconnectedness and relational
epistemologies as a framework between Dadirri and Western methodologies in a way that
transforms and reconfigures futures, participants, and researchers alike. [ABSTRACT FROM
AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Unda, M. D. C., et al. (2022). "Community-Based Organizations and the Sustainability of Indigenous and
Latinx Educators During COVID-19: Academia Cuauhtli Case Study." Journal of Cases in Educational
Leadership 25(3): 215-235.
Schools often experience rapid turnover among teachers of color. Yet research and practice
highlight the importance of teachers of color in the K–12 education system. As such, school and
district-level administrators, educational leaders, and students need to conceptualize and develop
new approaches aimed at sustaining Indigenous and Latinx public school teachers. This case
study describes a community-based organization's efforts to support and sustain new and
established Indigenous and Latinx teachers during COVID-19. Recognizing the problem with
retention about 7 years ago, two university professors decided to create Academia Cuauhtli, a
community-based organization in Austin, Texas. In addition to serving as a cultural and language
revitalization Saturday school program for students from third to fifth grade, the space also
promotes the curricular recognition of alternative epistemologies and the development of culturally
relevant pedagogies that foster students' culture, language, and funds of knowledge via teacher
professional development pláticas. Since its inception in 2014, Academia Cuauhtli has been able
to successfully train and sustain more than 60 public school teachers. However, COVID-19 has
created a new set of challenges for teachers and, in particular, for Indigenous and Latinx teachers.
[ABSTRACT FROM AUTHOR]

Ulloa, A. (2022). "Destabilising geographies in Colombia: Trajectories and perspectives." Transactions of

the Institute of British Geographers: 1.
Colombia has recently witnessed the emergence of new geographies, which opens new scenarios
of analysis and political contexts leading to a better understanding of the multiplicity of humans–
non-humans and their territories, territorialities and their rights. These geographies enter dialogue
with other disciplinary trajectories and Indigenous and Afro-descendant perspectives. These new
perspectives also interact with critical, feminist and decolonial geographies. These encounters
have led to the arrival of new approaches, which I call destabilising geographies. The proposals
positioned from these new perspectives look to decolonise the founding binary categories of
geography. They are perspectives and proposals that destabilise institutionalised visions of
geography because they emerge with and from social processes and movements that require
political spaces and the recognition of territorial and environmental rights. These geographies
propose an opening to other ontologies and epistemologies that contribute to the complexity of the
categories of territory, body-territory, human–non-human territories, the political and the collective.
They also reveal the racial territorial processes of extractive dynamics and armed conflict. In this
text, I develop the following emergences: dissident feminist geographies, geographies of racialised
extractivism, Black geographies and Indigenous relational spatialities. These reflections are based
on my experience of over 16 years of teaching in the geography programme at Universidad
Nacional de Colombia. [ABSTRACT FROM AUTHOR]
Copyright of Transactions of the Institute of British Geographers is the property of Wiley-Blackwell

Tupper, J. A. and T. A. Mitchell (2022). "Teaching for truth: engaging with difficult knowledge to advance
reconciliation." Pedagogy, Culture & Society 30(3): 349-365.
As a settler colonial state, Canada has used education to advance colonialism in an effort to erase
the experiences of Indigenous peoples. Today, education has a critical role to play in advancing
the truth of our shared history just as it has played a role in enacting colonial practices and
violence on Indigenous peoples. This action research project considers the practices of truth and
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 reconciliation education in Canadian high school classrooms and reveals the need for white settler
teachers to engage unrelentingly with difficult knowledge as they encounter and respond to settler
colonialism. The research revealed that truth and reconciliation efforts must reaffirm the presence
and value of Indigenous peoples, experiences, and epistemologies through the creation of
intentional learning opportunities to disrupt colonialism. Notably, this research demonstrates the
need for holistic pedagogical approaches as described through the teachings of the medicine
wheel and its spiritual, physical, emotional, and mental domains. [ABSTRACT FROM AUTHOR]

Tirivanhu, P. (2022). "Whither Made in Africa Evaluation: Exploring the future trajectory and implications
for evaluation practice." African Evaluation Journal / Journal Africain d'Évaluation 10(1): 1-10.
Background: Made in Africa Evaluation (MAE) has gained traction in the last decade, mainly
through the agenda of decolonising knowledge and promoting Africa's epistemic identity through
promoting African grounded epistemologies, African indigenous knowledge systems and African
grounded evaluation methodologies. While emphasis has been given to theorising MAE and
possible methodological implications, limited attention has been given to implications of MAE for
development evaluation praxis. Objectives: This article aimed to explore the praxis implications of
MAE to development evaluation practice. Method: An exploratory research design was adopted,
guided by theoretical constructs from critical systems heuristics (CSH). The assessment is guided
by existing evaluation frameworks, practice guidelines (including the African Evaluation Guidelines
-- Standards and Norms, and the African Evaluation Principles) and theoretical and methodological
guidelines. Data were collected through secondary reviews, expert and experiential knowledge
regarding development evaluation practice. Results: The study findings show that the critical
practice components for MAE include appreciating sources of motivation as guiding principles of
developing modalities for evaluation practice; understanding and integrating sources of power and
politics of value judgements in development evaluation practice; developing sources of knowledge;
and appreciating sources of legitimation (defining the beneficiaries of MAE and implications for
practice). Conclusion: In practice, MAE evaluation should adopt methodological approaches that
borrow from African-rooted paradigms, including relational approaches and tools grounded in
African institutional frameworks, social systems and values. Made in Africa evaluation should
mainstream an empowerment evaluation approach that aims at contributing towards positive social
change and promoting epistemic freedom of African evaluators. [ABSTRACT FROM AUTHOR]
Copyright of African Evaluation Journal / Journal Africain d'Évaluation is the property of African Online
Scientific Information System PTY LTD

Teixeira de Menezes, A. L. and W. Boechat (2022). "Perspectivism and shamanism in the Jungian clinic:
the jaguar as an archetypal image of the Latin American cultural unconscious." Journal of Analytical
Psychology 67(1): 317-330.
Amerindians, living in a perspective of synchronicity, attribute to symmetry a negative value that
produces an understanding of unstable dualism cosmologies, in a continuous and dynamic
imbalance, in a notion of complementarity between conscious and unconscious. These notions are
in line with the view of synchronicity proposed by Jung (1952/1972) and Cambray (2013), a view
that expands temporal, acausal boundaries, within a perspective of interconnection, resonance
and correspondence. Amerindian epistemologies break-up the discontinuity between animals and
humans. By establishing a parallel with the Jungian concept of the relationship between
unconscious and conscious, we reach a dimension of personification of both, a continuous and
permanent flow of meaning. We introduce the jaguar as a symbol of Amerindian cultures and as an
archetypal image of the numinosum that activates the unconscious, in asymmetrical and
symmetrical movements. This is a qualitative contribution of indigenous mythologies to the
understanding of the relationship between unconscious and conscious. Through perspectivism and
Amerindian shamanism, we reflect on the archetypal image of the jaguar, as a mythological Latin
American knowledge, which contributes to an understanding of the human being in the world, in an
instinctive and spiritual integration. Recognizing this cosmos expands the ability to observe and
access another point of view, in which the human being is seen in the jaguar, a personification or
psychification of his unconscious. In clinical practice, it means finding the humanity that was left

64
 behind by that human who became an animal. The shaman, as a therapist, takes on the role of an
active interlocutor in the exchange of human and non-human subjectivities, in an amplification
process. (English) [ABSTRACT FROM AUTHOR]
Los indios americanos, habitando en una perspectiva de sincronicidad, atribuyen a la simetría un valor
negativo dando lugar a una comprensión sobre las cosmologías de un dualismo inestable, en un
desbalance continuo y dinámico, y en una noción de complementariedad entre consciente e
inconsciente. Estas nociones son similares con la mirada sobre sincronicidad propuesta por Jung
(1952/1972) y por Cambray (2013), una mirada que expande las fronteras temporales, acausales,
dentro de una perspectiva de interconexión, resonancia y correspondencia. Las epistemologías
amerindias rompen con la discontinuidad entre animales y humanos. Al establecer un paralelismo
con el concepto Junguiano de la relación entre inconsciente y consciente, alcanzamos una
dimensión en la cual se personifica a ambos, en un constante y permanente fluir de sentidos.
Introducimos el yaguar como símbolo de las culturas amerindias y como imagen arquetípica de lo
numinoso que se activa en el inconsciente, en movimientos asimétricos y simétricos. Es una
contribución cualitativa de las mitologías indígenas a la comprensión de la relación entre
inconsciente y consciente. A través del perspectivismo y del shamanismo amerindio, nos
proponemos reflexionar sobre la imagen arquetípica del yaguar, como conocimiento mitológico
latinoamericano, el cual contribuye a una comprensión del ser humano en el mundo, en una
integración instintiva y espiritual. Reconocer este cosmos expande la habilidad para observar y
acceder a otro punto de vista, en el que el ser humano es visto en el yaguar, como una
personificación o psiquización de su inconsciente. En la práctica clínica, significa encontrar la
humanidad que fue dejada atrás por aquel humano devenido en animal. El/la shaman/a como
terapeuta, toma el rol de un interlocutor activo en el intercambio de subjetividades humanas y no-
humanas, en un proceso de amplificación. (Spanish) [ABSTRACT FROM AUTHOR]
Les Amérindiens, vivants dans une perspective de synchronicité, attribuent à la symétrie une valeur
négative, qui produit une compréhension des cosmologies du dualisme instable, dans un
déséquilibre continu et dynamique, avec la notion de complémentarité entre conscient et
inconscient. Ces notions sont en cohérence avec la vision de synchronicité proposée par Jung
(1952/1972) et Cambray (2013), une vision qui élargit les frontières temporelles et acausales, dans
une perspective d'interconnexion, de résonnance et de correspondance. Les épistémologies
amérindiennes cassent la discontinuité entre les animaux et les humains. En établissant un
parallèle avec le concept de relation entre inconscient et conscient, nous atteignons la dimension
de personnification des deux, un flux permanent de sens. Nous introduisons le jaguar en tant que
symbole des cultures amérindiennes et image archétypale du numineux qui active l'inconscient,
dans des mouvements asymétriques et symétriques. Il s'agit là d'une contribution qualitative des
mythologies indigènes à la compréhension de la relation entre inconscient et conscient. A travers
le perspectivisme et le chamanisme amérindien, nous réfléchissons à l'image archétypale du
jaguar, en tant que savoir mythologique Amérindien, qui contribue à la compréhension de l'être
humain dans le monde, dans une intégration instinctive et spirituelle. Reconnaitre ce cosmos
élargit notre capacité à observer et à avoir accès à un autre point de vue, dans lequel l'être humain
est vu dans le jaguar, une personnification ou psychification de son inconscient. Dans la pratique
clinique, cela signifie de trouver l'humanité qui a été abandonnée par l'humain qui est devenu
animal. Le chamane, en tant que thérapeute, prend le rôle d'un interlocuteur actif dans l'échange
de subjectivités humaines et non-humaines, dans un processus d'amplification. (French)
[ABSTRACT FROM AUTHOR]
Amerikanische Indianer, die mit einer Vorstellung von Synchronizität leben, schreiben der Symmetrie
einen negativen Wert zu, der eine Auffassung von instabilen, in einem kontinuierlichen und
dynamischen Ungleichgewicht befindlichen Dualismus-Kosmologien in einen Gedanken der
Komplementarität zwischen Bewußtsein und Unbewußtem hervorbringt. Diese Vorstellungen
stehen im Einklang mit der von Jung (1952/1972) und Cambray (2013) vorgeschlagenen
Sichtweise der Synchronizität, einer Sichtweise, die zeitliche, akausale Grenzen innerhalb einer
Perspektive von Vernetzung, Resonanz und Korrespondenz erweitert. Indianische Epistemologien
durchbrechen die Diskontinuität zwischen Tier und Mensch. Indem wir eine Parallele zum
Jungianischen Konzept der Beziehung zwischen Unbewußtem und Bewußtem herstellen,
65
 erreichen wir eine Dimension der Personifizierung beider, eines kontinuierlichen und permanenten
Bedeutungsflusses. Wir stellen den Jaguar als Symbol der indianischen Kulturen und als
archetypisches Abbild des Numinosums vor, das das Unbewußte in asymmetrischen und
symmetrischen Bewegungen aktiviert. Dies ist ein qualitativer Beitrag indigener Mythologien zum
Verständnis der Beziehung zwischen Unbewußtem und Bewußtem. Durch Perspektivismus und
indianischen Schamanismus reflektieren wir über das Urbild des Jaguars als mythologisches
lateinamerikanisches Wissen, das in instinktiver und spiritueller Integration zu einem Verständnis
des Menschen in der Welt beiträgt. Das Erkennen dieses Kosmos erweitert die
Beobachtungsfähigkeit und den Zugang zu einem anderen Blickwinkel, in dem der Mensch im
Jaguar, einer Personifizierung oder Psychisierung seines Unbewußten, gesehen wird. In der
klinischen Praxis bedeutet das, die Menschlichkeit zu finden, die der Mensch, der ein Tier wurde,
zurückgelassen hat. Der Schamane übernimmt als Therapeut die Rolle eines aktiven
Gesprächspartners im Austausch menschlicher und nichtmenschlicher Subjektivitäten durch einen
Verstärkungsprozeß. (German) [ABSTRACT FROM AUTHOR]
Gli amerindi, vivendo in una prospettiva di sincronicità, attribuiscono alla simmetria un valore negativo che
produce una comprensione delle cosmologie instabili del dualismo, in uno squilibrio continuo e
dinamico, in una nozione di complementarità tra conscio ed inconscio. Queste nozioni sono in
linea con la visione di sincronicità proposta da Jung (1952/1972) e Cambray (2013), una visione
che espande i confini temporali, acausali entro una prospettiva di interconnessione, risonanza e
corrispondenza. Le epistemologie amerindie rompono la discontinuità tra animali e umani.
Stabilendo un parallelo con il concetto junghiano del rapporto tra inconscio e conscio,
raggiungiamo una dimensione di personificazione di entrambi, un flusso continuo e permanente di
significato. Introduciamo il giaguaro come simbolo delle culture amerindie e come un'immagine
archetipica del numinoso che attiva l'inconscio, in movimenti asimmetrici e simmetrici. Questo è un
contributo qualitativo delle mitologie indigene alla comprensione della relazione tra inconscio e
conscio. Attraverso il prospettivismo e lo sciamanismo amerindio, riflettiamo sull'immagine
archetipica del giaguaro, come conoscenza mitologica latinoamericana, che contribuisce alla
comprensione dell'essere umano nel mondo, in un'integrazione istintiva e spirituale. Riconoscere
questo cosmo amplia la capacità di osservare e accedere a un altro punto di vista, in cui l'essere
umano viene visto nel giaguaro, una personificazione del suo inconscio. Nella pratica clinica,
significa trovare l'umanità che era stata abbandonata da quell'essere umano che è diventato un
animale. Lo sciamano, come terapeuta, assume il ruolo di un interlocutore attivo nello scambio di
soggettività umane e non umane, in un processo di amplificazione. (Italian) [ABSTRACT FROM
AUTHOR]
Os ameríndios, vivendo em uma perspectiva de sincronicidade, atribuem à simetria um valor negativo que
produz uma compreensão das cosmologias instáveis do dualismo, em um desequilíbrio contínuo e
dinâmico, em uma noção de complementaridade entre consciente e inconsciente. Essas noções
estão de acordo com a visão de sincronicidade proposta por Jung (1952/1972) e Cambray (2013),
uma visão que expande as fronteiras temporais e acausais, dentro de uma perspectiva de
interconexão, ressonância e correspondência. Epistemologias ameríndias rompem a
descontinuidade entre animais e humanos. Estabelecendo um paralelo com o conceito junguiano
da relação entre inconsciente e consciente, alcançamos uma dimensão de personificação de
ambos, um fluxo contínuo e permanente de significado. Apresentamos a onça-pintada como um
símbolo das culturas ameríndias e como uma imagem arquetípica do numinoso que ativa o
inconsciente, em movimentos assimétricos e simétricos. Esta é uma contribuição qualitativa das
mitologias indígenas para a compreensão da relação entre inconsciente e consciente. Através do
perspectivismo e do xamanismo ameríndio, refletimos sobre a imagem arquetípica da onça-
pintada, como um conhecimento mitológico latino-americano, que contribui para uma
compreensão do ser humano no mundo, em uma integração instintiva e espiritual. Reconhecer
esse cosmos expande a capacidade de observar e acessar outro ponto de vista, no qual o ser
humano é visto na onça-pintada, uma personificação ou ou psiqueificação de seu inconsciente.
Na prática clínica, significa encontrar a humanidade que foi deixada para trás por aquele humano
que se tornou um animal. O xamã, como terapeuta, assume o papel de interlocutor ativo na troca

66
 de subjetividades humanas e não humanas, em um processo de amplificação. (Portuguese)
[ABSTRACT FROM AUTHOR]
Американские индейцы, живущие в перспективе синхронии, приписывают симметрии
отрицательное значение, которое приводит к пониманию нестабильного дуализма
космологий, находящихся в непрерывном и динамическом дисбалансе, в представлении о
взаимодополняемости между сознательным и бессознательным. Эти понятия согласуются с
точкой зрения на синхронию, предложенной Юнгом (1952/1972) и Кэмбреем (2013). Их
взгляд расширяет временные, акаузальные границы с точки зрения взаимосвязи, резонанса
и соответствия. Эпистемология американских индейцев устраняет разрыв между животными
и людьми. Проводя параллель с юнгианской концепцией отношений между
бессознательным и сознанием, мы достигаем измерения персонификации обоих,
непрерывного и постоянного потока смысла. Мы вводим образ ягуара как символ культуры
американских индейцев и как архетипический образ нуминозного человека, который
активирует бессознательное в асимметричных и симметричных движениях. Это
качественный вклад местных мифологий в понимание взаимоотношений между
бессознательным и сознанием. Посредством перспективизма и америндского шаманизма
мы размышляем об архетипическом образе ягуара как мифологическом
латиноамериканском знании, которое способствует пониманию человеческого существа в
мире в инстинктивной и духовной интеграции. Признание этого космоса расширяет
способность наблюдать и получать доступ к другой точке зрения, в которой человек
рассматривается в ягуаре, олицетворении или психофикации его бессознательного. В
клинической практике это означает найти человечность, которую утратил человеком,
ставший животным. Шаман, как терапевт, берет на себя роль активного собеседника в
обмене человеческими и нечеловеческими субъективностями в процессе амплификации.
(Russian) [ABSTRACT FROM AUTHOR]
荣格诊所中的视⻆主义和萨满主义:美洲豹作为拉丁美洲⽂化⽆意识的原型意象 美洲印第安⼈⽣活在共时性
的视⻆中, 他们认为对称性的价值是负⾯的, 因为这促成了不稳定的⼆元论宇宙学的理解, 他们认为世
界是连续和动态的不平衡的, 他们持有意识和⽆意识互补的概念。这些观念与 Jung (1952/1972) 和
Cambray (2013) 所讨论的共时性的观点是⼀致的, 这⼀观点在互连、共鸣和对应的视⻆内扩展了时
间、⾮因果的边界。美洲印第安⼈的认识论打破了动物和⼈类之间的不连续性。我们建⽴了⼀个概
念, 与荣格关于⽆意识和意识关系的概念相平⾏, 由此我们达到了⼀个维度, 其中两者均得到象征化,
这⼀维度中, 流动着连续和永久的意义。我们将美洲豹作为美洲印第安⼈⽂化的象征, 作为⼀种在不
对称和对称的运动中激活⽆意识的灵性原型意象。这是⼟著神话对理解⽆意识和意识关系上的质的
贡献。通过视⻆主义和美洲印第安萨满主义, 我们反思了美洲豹的原型形象, 把它作为⼀种神话般的
拉丁美洲知识, 有助于从本能和精神的整合层⾯理解世间⼈类。识别出这个宇宙, 可以扩展我们观察
和获得另⼀种观点的能⼒, 在这种观点中, ⼈类在美洲豹中被看到, 这是他⽆意识的拟⼈化或⼼理意象
。在临床实践中, 它意味着找到那个变成动物的⼈所遗忘了的⼈性。萨满作为治疗师, 在放⼤过程中,
在⼈类和⾮⼈类主体性的交流中扮演着积极对话者的⻆⾊。 (Chinese) [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell

Suzina, A. C. (2022). "Por uma teoria circular da comunicação: Revisitar e desdobrar a inspiração
freireana no pensamento comunicacional latino-americano." Por una teoría circular de la comunicación:
Revisitando y desplegando la inspiración freireana en el pensamiento comunicacional
latinoamericano.(150): 145-160.
This article initially rescues Paulo Freire's influence on the development of a Latin American
epistemology of communication, and then proposes the systematization of a theory of
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 communication underlying the work of the Brazilian educator. Thus, it gives rise to a circular
approach to communication, as opposed to the linear approach, fundamentally inspired by
Habermas's theory of communicative action. It also demonstrates the need to unfold Freire's
thinking and include other references, such as those from indigenous and traditional cosmologies.
It also responds to a greater approximation between the theories of communication and
knowledge, with a look at epistemological diversity and interdisciplinarity. (English) [ABSTRACT
FROM AUTHOR]
Este artículo rescata inicialmente la influencia de Paulo Freire en el desarrollo de una epistemología
latinoamericana de la comunicación, para luego proponer la sistematización de una teoría de la
comunicación que subyace a la obra del educador brasileño. Así, da lugar a un enfoque circular
de la comunicación, en contraposición al enfoque lineal, inspirado fundamentalmente en la teoría
de la acción comunicativa de Habermas. También demuestra la necesidad de desplegar el
pensamiento de Freire e incluir otras referencias, como las de las cosmologías indígenas y
tradicionales. Responde también a una mayor aproximación entre las teorías de la comunicación y
el conocimiento, con una mirada a la diversidad epistemológica y la interdisciplinariedad.
(Spanish) [ABSTRACT FROM AUTHOR]
Este artigo resgata, inicialmente, a influência de Paulo Freire no desenvolvimento de uma epistemologia
latino-americana da comunicação para, em seguida, propor a sistematização de uma teoria da
comunicação subjacente ao conjunto da obra do educador brasileiro. Assim, dá origem a uma
abordagem circular à comunicação, em oposição à abordagem linear, inspirada
fundamentalmente na teoria da ação comunicativa de Habermas. Demonstra também a
necessidade de desdobrar o pensamento de Freire e incluir outras referências, como as
provenientes de cosmologias indígenas e tradicionais. Responde ainda a uma maior aproximação
entre as teorias da comunicação e do conhecimento, com um olhar para a diversidade
epistemológica e para a interdisciplinaridade. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Chasqui (13901079) is the property of Ciespal

Souto-Manning, M., et al. (2022). "Democratizing Creative Early Educational Experiences: A Matter of
Racial Justice." Review of Research in Education 46(1): 1-31.
Inquiring into the democratization of creative early educational experiences through the lens of the
politics of belonging, this review of research asks: What does research reveal about creative early
educational experiences as they pertain to history, race, and justice? Seeking to better understand
the racialization of creative early educational experiences, this review undertakes a transformative
justice in education approach, attending to the historical roots of the contemporary racialized
politics of belonging. Despite the creativity, improvisation, and imagination displayed historically by
Black, Indigenous, and other Communities of Color, findings underscore how creative educational
experiences prioritize Eurocentric onto-epistemologies, (re)inscribing inequitable schooling.
Creative disruption and Black futurities offer two possible pathways to disrupt the legacy of racism
in U.S. early schooling. [ABSTRACT FROM AUTHOR]

Smith, S. J., et al. (2022). "Desire over damage: Epistemological shifts and anticolonial praxis from an
indigenous-led community health project." Sociology of Health & Illness 44: 124-141.
This article offers an overview of an Indigenous-led participatory research project, The Future We
Dream, co-developed by rural land defenders in Central America and the Caribbean. To engage in
recent dialectics concerning complicity and decolonising methodologies, we centre Indigenous
Maya conceptions of health, wellbeing and what 'living well' means to community members. For
context, The Future We Dream responds to the 2015 landmark ruling made by the Caribbean
Court of Justice affirming the land rights of the Maya people of Southern Belize. Amidst tensions
with the state that followed the ruling, an autonomous movement composed of grassroots
organisers turned their attention towards imagining and constructing a self-determined future. In
turn, the communities initiated a research exercise inspired by desire-based methodologies (Tuck,
2009) to articulate a collective vision of a healthful Maya future outside of colonial-liberal
worldviews, and notably, formulating Maya visions of healthful, sustainable worlds. In reporting on
this one example of grassroots, anticolonial health research that departs from the hierarchal
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 knowledge production practices of liberal academia, this paper details the collaborative
process/project; the complexities/complicities of research involving Indigenous communities; and
how Indigenous epistemologies are generative vis-a-vis unsettling conventional knowledge
production practices in the contentious field of global health research. [ABSTRACT FROM
AUTHOR]
Copyright of Sociology of Health & Illness is the property of Wiley-Blackwell

Smith, D. E. K. (2022). "Look to the ravens: reconceptualizing communities of practice into ecosystems of
practice." Environmental Education Research 28(9): 1348-1358.
The academic idea of a community of practice—a group of people who come together to share
and learn from one another—has been used to understand learning structures in a wide array of
fields. This conceptual framework, however, is rooted in human exceptionalism, considering
anything other-than-human to be a resource instead of an active and critical participant. Working to
remove this anthropocentric language and better fit with Indigenous epistemologies, I propose to
reconceptualize communities of practice to ecosystems of practice: communities of practice that
consider other-than-human actors to be key participants in the situated learning process. I ground
this definition through a case study of a Gwich'in hunting and fishing ecosystem of practice by
showing clear inclusion of other-than-human members and highlighting their importance in
educational processes. Actively redefining and reconceptualizing community of practice theory
shifts overall cultural perspectives to better embrace other-than-human entities and fosters
environmental empathy. [ABSTRACT FROM AUTHOR]

Sidorova, E. and L. D. Virla (2022). "COMMUNITY-BASED ENVIRONMENTAL MONITORING (CBEM)

FOR MEANINGFUL INCORPORATION OF INDIGENOUS AND LOCAL KNOWLEDGE WITHIN THE
CONTEXT OF THE CANADIAN NORTHERN CORRIDOR PROGRAM." School of Public Policy
Publications 15(15): 1-50.
Meaningful incorporation of Indigenous and local knowledge (ILK) in climate change mitigation and
adaptation efforts is key to accelerating effective action plans. This study argues that community-
based environmental monitoring (CBEM), if done properly, can be more effective in incorporating
ILK than environmental impact and monitoring based only on Western science. The paper
examines successful elements, benefits, challenges and limitations in the existing CBEM studies
that incorporate ILK to recognize how to design comprehensive CBEM policy for large-scale
infrastructure projects such as the Canadian Northern Corridor (CNC) concept. Based on a
proposed framework for CBEM implementation (CBEM-IF), the study examines three Canadian
CBEM case studies: berry pollution monitoring (AB), water quality monitoring (AB, BC, NWT, NT,
SK and YT) and caribou monitoring (QC and NL), to evaluate lessons learned and to inform future
CNC policy development. This study illustrates how knowledge co-production provides more
opportunities for actions in sustainable development and incorporates emotional and spiritual
components that entail different conceptualizations of human-nature connectedness. CBEM
facilitates the incorporation of ILK and science, engages community members in the monitoring
process and produces research outcomes which stakeholders perceive as more legitimate and
relevant. CBEM can be a powerful tool in land-use conflict resolution, and it represents an
inexpensive approach to monitoring the Arctic and near-North. Indigenous leadership, technology
incorporation and equal partnership with communities, and availability of institutional guidelines
were identified as required to enable the proper implementation of CBEM programs within the
CNC. However, certain limitations of CBEM include lack of policy and guidelines; high reliance on
volunteers; lack of standardized methods; focus on specific types of a landscape; general issues
with TEK incorporation into science; and policy issues due to the incommensurability of Western
science and the ILK epistemologies. Such challenges can be generalized as technical,
organizational, financial and environmental issues and can be addressed by applying successful
elements from previous international and Canadian CBEM studies. The authors suggest a series
of policy recommendations to enable the implementation of CBEM as a means for meaningful
incorporation of ILK on sustainable development projects and the CNC. [ABSTRACT FROM
AUTHOR]

69
Copyright of School of Public Policy Publications is the property of University of Calgary, School of Public
Policy

Shongwe, B. (2022). "The Marginalization of 11th-Grade Urban African Students in Proof-Related

Pedagogy: An Emancipatory Perspective." Journal of Urban Mathematics Education 15(1): 78-112.
The development of urban students' mathematical proving ability is a goal of several curricula
frameworks, including some located in the southern hemisphere. However, in achieving this goal,
most curriculum frameworks do so from a Western worldview, which is characterized by
competition and the role of the individual. The purpose of this study was to use the emancipatory
lens to critique the use of a quantitative methodology in favor of the Ubuntu worldview, a
methodology grounded in indigenous African epistemologies, particularly storytelling. To this end, I
analyzed data drawn from the administration of a survey questionnaire to a conveniently selected
sample of 135 11th-grade students enrolled in three separate high schools from ethnically and
socioeconomically diverse communities in the eThekwini metropolitan area of South Africa. The
context for the argument in this study was provided by correlating students' understanding of
functions of proof (verification, explanation, communication, discovery, and systematization) with
their argumentation ability, two variables often considered as the key limiting factors for meaningful
learning of mathematical proofs. The poor results obtained from a quantitative analysis of data
using Western perspectives highlight the emerging need for finding postcolonial methodologies
that are sensitive to ethnic issues in addition to language and gender issues. In addition, the
inadequacy of the current mathematics curriculum to serve the linguistic and gender needs of
urban African students became apparent. This increases the need for sub-Saharan instructors to
have knowledge to pursue emancipatory instruction. The key contribution of this study to the field
is that it sheds light on the marginalization of African students in learning mathematical proof and
related concepts from Western perspectives rather than conducting instructional practices in the
Global South's terms; the scope of the effort may explain why research efforts in this line of work
have not been documented extensively in literature. [ABSTRACT FROM AUTHOR]

Shedlock, K. and P. Hudson (2022). "Kaupapa Māori concept modelling for the creation of Māori IT
Artefacts." Journal of the Royal Society of New Zealand 52: 18-32.
This paper introduces a kaupapa Māori model for the creation of Māori Information Technology (IT)
artefacts, an alternative Artificial Intelligence (AI) related development to the exciting colonial
dominated AI biased systems. In Aotearoa, Māori are over-represented in underachievement in
education, poor health, welfare dependency and incarceration rates (New Zealand Department of
Corrections. 2007. Over-representation of Māori in the criminal justice system: an exploratory
report. Department of Corrections [updated January 2022; accessed]. .; Maclaurin J, Liddicoat J,
Gavighan C, Knott A, Zerilli J. 2019. Government use of artificial intelligence in New Zealand.
Wellington, New Zealand: The New Zealand Law Foundation). These disparities are now surfacing
in imperial algorithms and exacerbating biased stereotypes in AI systems. We theorise that
Kaupapa Māori theory is the foundation for the action of a Kaupapa Māori Modelling IT Artefact
that provides solutions to solve whānau, hapū and iwi problems. We reflected on a critical review
of selected literature on historical and contemporary Māori leadership and governance to identify
elements of mātauranga and tikanga Māori that could enshrine the IT Artefacts. Investigations then
took place to seek ways to transfer these elements of mātauranga and tikanga Māori into framed
IT Artefacts during the problem initiation stage of the artefact. This paper presents a kaupapa
Māori model for the creation of Māori IT artefacts. Whilst no discrete testing was undertaken, the
Kaupapa Māori model provides an avenue to pursue an ontological paradigm using cause and
effect theory for future research. Glossary of Māori terms: Aotearoa: Māori name for New Zealand;
Hapū: Subtribe; Iwi: Tribe; Kai: Food; Kākahu: Garments, cloths, cloak, apparel, clothing, costume;
Kapahaka: Concert party, haka group, Māori performing group; Kaupapa Māori: Māori principles
and ideas which act as a base for action; Kōhanga Reo: Preschool language nests establishments;
Kura Kaupapa Māori: Māori language immersion schools; Manaakitanga: Caring and sharing;
Māori: Indigenous people of Aotearoa; Mana: Power, authority, ownership or, status; Marae: A
sacred and communal place that serves religious and social purposes in Māori societies;

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 Mātauranga Māori: Māori epistemology/knowledge; Niho taniwha: 'Teeth of the taniwha', the saw-
edged pattern so often seen on tukutuku panels; Pākehā: New Zealander of European descent;
Pōwhiri: To welcome, invite, beckon, wave; Raranga: Weaving; Te ao Mārama: Concept relating to
wisdom and understanding, and the natural world of life and light; Tā moko: Tattoo; Tāniko: Finger
weave, embroider; Te Pō: Night, darkness or place of departed spirits; Te reo Māori: Māori
language; Tikanga Māori: Māori ontology/practices or Māori governance and intellectual protocols;
Tino rangatiratanga: Self-determination, sovereignty, autonomy, self-government, domination, rule,
control, power; Tukutuku: Lattice-work on panels; Wānanga: Māori tertiary institute; Whakapapa:
Genealogy; Whakawhanaungatanga: Relationship, kinship, sense of family connection; Whakairo:
Carving; Whānau: Family; Whenua: Land; Whiri / whiriwhiri: To deliberate, to consider or to bind
together; Whakataukī: Proverb, significant saying, formulaic saying, cryptic saying, aphorism; Kei
roto i a koe tōu ake mana: The seed of potential lies within each of us; He waka eke noa: We are
all in this canoe together; Nāu te rourou, nāku te rourou, ka ora ai te iwi: With your food basket and
my food basket, our people will thrive; Mauri tū, mauri ora: An active soul is a healthy soul;
Pinetohu: Labels; Tātai hono: Connections – Make connections; Te anga taunekeneke: Framing –
Interactions framework; Ngā piringa: Relationships; Ki te toro: Engagement – To engage.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of the Royal Society of New Zealand is the property of Taylor & Francis Ltd

Scott Thomas, D. (2022). "Applying One Dish, One Spoon as an Indigenous research methodology."
AlterNative: An International Journal of Indigenous Peoples 18(1): 84-93.
Conducting Indigenous research with a Western research methodology has barriers to achieving
the maximum utility and benefit for the Indigenous community involved in the research project. This
article discusses the translation of the author's Haudenosaunee knowledge into a Western
methodological framework of ontology, epistemology, axiology, and research methods to formulate
Ogwehowehneha: a Haudenosaunee research methodology while also detailing its adaptation and
application for use in an Anishnawbe context. I called this new adapted methodology One Dish,
One Spoon, which references a covenant agreement between the Haudenosaunee and
Anishnawbe to peacefully share lands and resources. By sharing my experience of researching as
a Haudenosaunee scholar in an Anishnawbe context, I share my understanding of the need to
advance commonalities of Indigenous law and philosophy while researching cross-culturally
among Indigenous Nations. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Schneider, L. (2022). "Fish of the Future: Genetically Engineered Salmon and Settler Colonial Science."
American Indian Quarterly 46(3): 225-259.
This article takes up the recent controversy over genetically engineered (GE) salmon and the
FDA's approval of these fast-growing "frankenfish" for human consumption. While many believe
that GE aquaculture plays a necessary role in the future of food security (especially in a world
threatened by increasing climate instability), Indigenous communities throughout the world have
raised concerns about the impacts of GE technology. At the heart of the issue is a clash between
settler scientific values (including risk-based assessment, colonial right of discovery, and
intellectual property) and Indigenous epistemologies, which take a more comprehensive approach
to the complex relationships between the environment and those inhabiting it. Weaving together
issues of ecology, climate change, and tribal sovereignty, this paper historicizes the GE salmon
struggle within global processes of colonialism and resource extraction, and troubles the
arguments GE fish are "unnatural." Such designations rely on particular ideas about nature,
property, and technology that reinforce settler scientific values. I argue that rejections of
AquAdvantage salmon rooted in Indigenous epistemologies enable a more sophisticated critique of
settler science, and are thus able to open new lines of inquiry into what our relationship with nature
can and should look like in a settler colonial context. [ABSTRACT FROM AUTHOR]
Copyright of American Indian Quarterly is the property of University of Nebraska Press

71
Santamaría, L. J., et al. (2022). "Black, African American, and Migrant Indigenous Women in Leadership:
Voices and Practices Informing Critical HRD." Advances in Developing Human Resources 24(3): 173-192.
The Problem: The lack of theoretical frameworks representing voices and leadership experiences
of women of color, compounded by multiple ways intersectionality changes the experience,
continues to be under-represented in Human Resources Development (HRD) literature.
Furthermore, given the field of HRD is fundamental to developing the whole person, lack of
attention to voices and leadership experiences of women of color is problematic. Here, women of
color represent Black, African American, and Indigenous women leaders. The Solution: Applied
critical leadership is introduced as a theoretical framework to expand and enhance HRD research,
theory, and practice in the development of women of color as leaders. A conceptual development
model, the Feminist Indigenous Mixteco Migrant Epistemology (FIMME) is introduced as a
sociocultural view of leadership, defining multiple ways women of color harness the power of
intersecting racial, ethnic, gendered, linguistic, socio-economic, and migrant leadership practices.
The Stakeholders: Human Resources Development scholars, students, and policymakers benefit
from novel ways to think about women of color in leadership through culturally grounded concepts,
bringing light to nuanced understandings. Exemplars for women's leadership for culturally and
linguistically diverse and Indigenous societies are provided as solutions to socio-political
complexity. [ABSTRACT FROM AUTHOR]
Copyright of Advances in Developing Human Resources is the property of Sage Publications Inc.

Salcedo, A., et al. (2022). "Future direction in HRD: the potential of testimonio as an approach to perturb
the dominant practices in the workplace." European Journal of Training & Development 46(7/8): 727-739.
Purpose: Marginalization exists in many organizations, despite a zero-tolerance stance on
discrimination, abuse and harassment. Human resource development (HRD) professionals are
increasingly asked to respond to the calls for crucial conversations on race and diversity. However,
traditional HRD methods and tools may not be sufficient to address and eradicate racism in the
workplace. The usage of testimonio could enable oppressed groups to communicate their
narratives to counter stereotypes. This paper aims to describe testimonio and the various ways it
can be used as a research methodology and to perturb the dominant practices in the workplace.
Design/methodology/approach: This conceptual paper uses testimonio, a narrative methodology
with Latin American roots in indigenous oral storytelling, to expand beyond Eurocentric qualitative
approaches to capture the voices of marginalized groups. This study gives examples and theorizes
how leaders, including human resource professionals, may use this approach to give voice to
underrepresented stakeholders in the margins of organizations. Testimonio serves as a non-
Eurocentric framework and venue to legitimize their stories. Their voices are assets, enriching
while transforming and perturbing and so are needed for communities and organizations to foster a
just and sustainable culture and climate. Findings: The use of testimonio as an HRD approach to
amplify unrepresented voices in the workplace may be an asset to HRD professionals. However, to
realize the full potential of this research tradition in HRD, researchers and practitioners must create
more space where trust is present for these groups to tell stories that matter most to them.
Research limitations/implications: This study on the testimonio approach provides a view into
organizational power dynamics and voices from the margins. It serves as a means to acknowledge
the voices of underrepresented stakeholders in the workplace. HRD scholars should contribute to
organizational effectiveness and inclusive workplace climate by using scholarship to highlight the
harm of marginalizing policies and behaviors. Practical implications: Testimonio implies that HRD
practitioners in positions of privilege should use their authority to foreground the voices of
marginalized individuals who are typically silenced. This can be accomplished by prioritizing
unheard voices in the work of HRD professionals. Testimonio as a methodological approach and
workplace tool highlights the personal experiences of oppressed groups who experience social
injustice, particularly racism. This method encourages organizations that do not operate in a
culturally sensitive and inclusive environment to reconsider the discourse that influences their
social position. Originality/value: While there is a clear need to address inequities, few practical
inquiry tools are presented. Moreover, through their epistemologies and research procedures,
scholars and practitioners may unintentionally maintain and reinforce existing inequitable

72
 structures and processes. This paper presents testimonio as a non-Western alternative to
Eurocentric qualitative research methodologies to perturb dominant practices in HRD. [ABSTRACT
FROM AUTHOR]
Copyright of European Journal of Training & Development is the property of Emerald Publishing Limited

Sagiya, M. E. (2022). "Documenting skills and practices of dry-stone masonry at Great Zimbabwe:
Towards capturing a fading material knowledge." Studies in the African Past 16(1): 30-77.
The preservation of Great Zimbabwe, a dry-stone masonry-built archaeological site in southern
Zimbabwe, is anchored by two diametrically positioned conservation approaches; one inspired by
modernist conservation practices and the other by local knowledge and skills. In Zimbabwe, dry-
stone masonry is a skill and practice embedded in the local knowledge epistemologies. There are
no formal institutions that train dry-stone masons. It is largely believed that the dry-stone masonry
knowledge and skills have been inherited from the ancestral builders of the ancient dry-stone-built
settlements predominately found in Zimbabwe, with some few in the neighbouring countries of
Botswana, Mozambique, and South Africa. Only a few dry-stone masons are skilled in restoring
these ancient structures. The knowledge and practices of dry-stone masonry have never been
recorded in detail, not only in Zimbabwe but also in other southern African countries where these
monumental stone buildings are also found. This paper discusses the findings of a documentation
project of dry-stone masonry at Great Zimbabwe, conducted under the auspices of the British
Museum's Endangered Material Knowledge Programme (EMKP). The project created a digital
archive designed as a repository resource for the conservation, transfer and dissemination of
indigenous dry-stone masonry knowledge and practices. [ABSTRACT FROM AUTHOR]
Copyright of Studies in the African Past is the property of University of Dar es Salaam, Department of
Archaeology

Regmi, K. D. (2022). "Decolonizing epistemologies of the global South: Perspectives from Canada."
Multicultural Education Review 14(4): 258-276.
Decolonization has multiple meanings and interpretations which reflect not necessarily the
arbitrariness of the concept but the complex history of colonialism and the struggles that colonized
people have endeavoured to carry on. The level of oppression and subjugation may vary, but there
is hardly any one living in the global South (i.e., marginalized communities of both developed and
developing countries around the world) who are not affected by colonialism. In the last few years,
coloniality and its effects on education are critiqued by scholarly community. In this paper, with an
in-depth exploration of the colonial history of Canada, I explore how the epistemologies of the
global South were colonized, what decolonization efforts are made by indigenous scholars, and
what challenges remain ahead. [ABSTRACT FROM AUTHOR]

Redfern, H. and B. Bennett (2022). "An intercultural critical reflection model." Journal of Social Work
Practice 36(2): 135-147.
Critical reflection is an important tool used by social workers to develop culturally responsive
education, practice, and supervision. Current frameworks provide clearly defined processes for
learners and professionals to create culturally safe learning and practice. However, in the models
currently used in Australian social work, there is no representation of Aboriginal ways of knowing,
being and doing. In this paper, we introduce a new model which integrates, for the first time, both
Western and Aboriginal Peoples' epistemologies in critical reflection. This model is intended to be
used by Aboriginal and Torres Strait Islander and non-Indigenous learners and professionals who
are dedicated to creating culturally safe spaces that acknowledge and integrate Aboriginal
Peoples' culture and wisdom. The aim of the model is to support social workers to reflect deeply,
then integrate and act on their learning in a culturally responsive way that may create
transformative practice. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Social Work Practice is the property of Routledge

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Rarai, A., et al. (2022). "Situating climate change adaptation within plural worlds: The role of Indigenous
and local knowledge in Pentecost Island, Vanuatu." Environment & Planning E: Nature & Space 5(4):
2240-2282.
Scholars, practitioners, and decision-makers are increasingly recognising that Indigenous
knowledge can play a significant role in facilitating adaptation to climate change. Yet, adaptation
theorising and practises remain overwhelmingly situated within Euromodern ontologies, and there
remains limited space, at present, for plural ontologies or alternative ways of being and knowing. In
this paper, and using the Pacific as our case study, we present an argument for the inclusion of
multiple ontologies within adaptation policymaking. Pacific adaptation policies and interventions
frequently privilege Western scientific knowledge and focus on addressing individual climate risks
through technical fixes directed by foreign experts and funding agencies. They are also rooted in a
policy architecture that is an artefact of colonisation in the region. Despite these obstacles, Pacific
Islander responses to climate change are dynamic, and inclusive of the multiple and competing
ontologies they work within, offering insights into how Euromodern and Pacific islander world views
could coalesce to builds adaptive capacity and consolidate community resilience into the future.
Highlights • Indigenous Knowledge plays a critical role in enabling resilience and facilitating climate
change adaptation in some parts of Vanuatu • Ni-Vanuatu people employ dynamic responses to
climate risks incorporating multiple knowledge systems and practises • Co-existence of different
knowledge systems provide insights into factors that enable adaptive capacity and consolidate
community resilience • Diverse worldviews, knowledge systems and practises with Pacific Island
cultures highlights the importance of thinking about ontological pluralism within adaptation •
Climate adaptation is principally founded on Western ontologies, but there is a need consider non-
Western ontologies and epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning E: Nature & Space is the property of Sage Publications Inc.

R'Boul, H. (2022). "Intercultural philosophy and internationalisation of higher education: epistemologies of

the South, geopolitics of knowledge and epistemological polylogue." Journal of Further & Higher
Education 46(8): 1149-1160.
The enduring colonial-like relations among Northern and Southern spaces continue to influence
knowledge production and dissemination. Critical scholarship on epistemic diversity in higher
education has argued that knowledge circulation is often unilateral considering how global
partnerships among universities and higher education models are still unidirectional. While
Northern ways of knowing dominate what is taught and researched in higher education institutions,
indigenous knowledges are not always represented in their local universities due to skewed
geopolitics of knowledges. That is why emerging forms of resistance such as the calls for
decolonising the curriculum have emphasised the need to deconstruct the ideological systems of
exclusion in contemporary higher education. This article discusses how the internationalisation of
higher education may be running the risk of reproducing epistemic injustice and uneven geopolitics
of knowledge. With the West-led internationalisation discourse and the ascendancy of neoliberal
tendencies, universities in the Global South might be experiencing deeper epistemic dependency.
To undermine the dominance of western epistemologies, less popular ways of knowing are
expected to assume a central position in the global geopolitics of knowledge. This article makes a
case for embracing intercultural philosophy as an emancipating framework that offers the
possibility of reconciling the world's epistemologies by promoting inter-epistemic dialogue. The
nuance of intercultural philosophy and its analysis of the epistemic relationships at play granted by
epistemological polylogue can encourage pluri-epistemologies in higher education. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Further & Higher Education is the property of Routledge

Quinn, A. L. (2022). "Bridging Indigenous and Western Methods in Social Science Research."
International Journal of Qualitative Methods 21: 1-14.
This paper presents a method for how grounded theory can be used to bridge Western and
Indigenous approaches to research, and how these epistemologies may complement each other.
The objective in presenting this method is to contribute to the ongoing conversation on how best to

74
 integrate these two frameworks. As historically in social science research western methodologies
have been preferred over Indigenous methodologies, this integration serves both to further
reconciliation and to enhance methodological rigour. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Prehn, J., et al. (2022). "What Is the Best Thing About Being an Indigenous Father in Australia?"
Australian Social Work 75(3): 358-371.
In Australia, the ongoing structure of settler colonialism has meant understandings of Indigeneity
continue to uphold deficit narratives about the lives of Indigenous peoples. The narrative that
predominates for Indigenous fathers is often the labels of dysfunctionality, deviance, and
disengagement from their children. Using the Longitudinal Study of Indigenous Children data, this
article seeks to challenge these deficit narratives to shed light not only on the strengths Indigenous
fathers report of their experiences of fatherhood, but also on how fatherhood could be
reconceptualised under an Indigenous epistemology. We followed recent efforts and used a
strengths-based approach in Indigenous fathering research to counter deficit narratives of
Indigenous fatherhood and explore how an Indigenous standpoint can inform approaches to social,
cultural, and health and wellbeing practices. We applied a content analysis to answers generated
by the question "What is the best thing about being your child's father?" The range of responses
suggested a most positive and child-centred experience of fatherhood where Indigenous fathers
report the sharing of love and culture with their children as direct contributions to children growing
up strong. IMPLICATIONS The findings highlight the significant role of a strengths-based approach
focused on relationality to challenge unfair and inaccurate deficit-based narratives of Aboriginal or
Torres Strait Islander fathers or both. The article identifies the influence of deficit-based narratives
of Aboriginal or Torres Strait Islander fathers or both as an urgent issue for social work practice to
address as such narratives may be implicated in contributing to excessively high rates of child
removal. [ABSTRACT FROM AUTHOR]
Copyright of Australian Social Work is the property of Routledge

Powell, R. C. (2022). "Rejecting Racism, Restoring Intuition: John Muir, Sacred Value, and Romanticism."
Journal for the Study of Religion, Nature & Culture 16(4): 447-470.
John Muir continues to influence Americans to see the natural world as replete with sacred value.
Yet Muir’s work is not without its shadow side: Muir’s racism against Indigenous peoples
permeates his writing. I locate both the valuable and vile views inherent in Muir’s moral vision in his
uncritical reliance on Romantic epistemology, and particularly the recourse Muir continually made
to the power of his intuition. Applying insights from G. W. F. Hegel’s Phenomenology of Spirit, I
offer an account of the various roles Muir’s intuitions played in his thinking so as to better
contextualize the best and worst features of his moral thought. [ABSTRACT FROM AUTHOR]
Copyright of Journal for the Study of Religion, Nature & Culture is the property of Equinox Publishing
Group

Pophiwa, N. and U. Saidi (2022). "Approaches to embedding indigenous knowledge systems in Made in
Africa Evaluations." African Evaluation Journal / Journal Africain d'Évaluation 10(1): 1-9.
Background: In this article, the authors make a case for weaving indigenous knowledge systems
(IKS) with monitoring and evaluation of interventions targeted at communities on the African
continent. Current efforts do not make explicit reference to indigenous knowledge in Made in Africa
Evaluation (MAE). Indigenous knowledge systems are implied as the defining aspect of MAE,
being called upon to be fused with existing evaluation systems and practices in order to enhance
evaluation in African communities. Objective: To call for enrichment of the MAE in setting the
agenda and bring agency to evaluation practices in Africa against centuries of unsustainable
developmental practices that continue to underdevelop the continent. Method: This article explores
aspects of IKS which challenge Western hegemonic epistemologies in evaluation approaches and
practices in Africa. Results: It is argued that associations such as African Evaluation Association
(AfrEA) should strive to become knowledge hubs which pursue the mission to re-project and
reposition Africa within the existing continuum of global knowledge. Conclusion: The article makes

75
 several recommendations for fusing IKS with MAE in a bid to bring the African voice to the fore in
evaluations. [ABSTRACT FROM AUTHOR]
Copyright of African Evaluation Journal / Journal Africain d'Évaluation is the property of African Online
Scientific Information System PTY LTD

Pick, A. and C. Dymond (2022). "Permacinema." Philosophies 7(6): 122.

This article charts the contiguity of farming and film, blending permaculture and cinema to advance
a modality of sustainable film theory and practice we call "permacinema." As an alternative
approach to looking and labour, permaculture exhibits a suite of cinematic concerns, and offers a
model for cinematic creativity that is environmentally accountable and sensitive to multispecies
entanglements. Through the peaceable gestures of cultivation and restraint, permacinema
proposes an ecologically attentive philosophy of moving images in accordance with permaculture's
three ethics: care of earth, care of people, and fair share. We focus on work by Indigenous artists
in which plants are encountered not only as raw material or as aesthetic resource but as ingenious
agents and insightful teachers whose pedagogical and creative inputs are welcomed into the
filmmaking process. By integrating Indigenous epistemologies and cosmologies we hope to situate
permacinema in the wider project of cinema's decolonization and rewilding. [ABSTRACT FROM
AUTHOR]
Copyright of Philosophies is the property of MDPI

Paipilla FernÁNdez, S. and B. SalÉTe Grando (2022). "LA EDUCACIÓN DEL GUSTO EN LAS
COMUNIDADES RURALES CHIQUITANAS LOCALIZADAS EN LA FRONTERA BRASIL-BOLIVIA.
(Spanish)." Taste education in rural Chiquitano communities on the Brazil-Bolivia border. (English) 28:
125-135.
Taste education of the Chiquitano communities, located on the border between the State of Mato
Grosso (Brazil) and the Province of José Miguel de Velasco (Bolivia), is considered in relation to
the education of the body for the indigenous people in Brazil. The methodology is based on
qualitative research in education, focused on the knowledge and capacities of the communities,
and specifically on sensory ethnography and documentary research as methods for the collection
and analysis of information. As results, it is found that the body-researcher is passed by the
crossing of colonial borders; from an anticolonial approach, the scientistic and universalist
traditions on the senses, the blackouts in local history and food memory, and the decolonial
positions to address various epistemologies on the taste experience, which in the Chiquitano case
are linked to the relationship body, territory and spirit, are made visible. The role of the family in the
formation of the Chiquitano taste and of the schools in the rural area in welcoming differences and
facing social inequalities in the border context is highlighted. (English) [ABSTRACT FROM
AUTHOR]
Se considera la educación del gusto de las comunidades chiquitanas, ubicadas en la frontera entre el
Estado de Mato Grosso (Brasil) y la provincia de José Miguel de Velasco (Bolivia), en relación con
la educación del cuerpo para el pueblo indígena en Brasil. La metodología está fundamentada en
la investigación cualitativa en educación, enfocada en los conocimientos y capacidades de las
comunidades, y específicamente en la etnografía sensorial y la investigación documental como
métodos para la recolección y análisis de las informaciones. Como resultados, se encuentra que
el cuerpo-investigador está atravesado por el cruce de fronteras coloniales; desde un enfoque
anticolonial, se hacen visibles las tradiciones cientificistas y universalistas sobre los sentidos, los
apagones en la historia local y en la memoria alimentaria, y las posturas descoloniales para
atender diversas epistemologías sobre la experiencia gustativa, que en el caso chiquitano están
vinculadas a la relación cuerpo, territorio y espíritu. Se destaca el papel de la familia y de las
celebraciones comunitarias en la formación del gusto chiquitano y de las escuelas del área rural
para acoger las diferencias y hacer frente a las desigualdades sociales en el contexto de frontera.
(Spanish) [ABSTRACT FROM AUTHOR]

Omodan, B. I. (2022). "A Model for Selecting Theoretical Framework through Epistemology of Research
Paradigms." African Journal of Inter/Multidisciplinary Studies(1): 275-285.

76
 Despite the importance of a theoretical framework in research, researchers face several
challenges when selecting a theoretical framework for their study among which are a lack of
agreement as to what constitutes a theory, a lack of a single theoretical framework that applies to
all social science research, and selection based on personal conviction and interest rather than on
the suitability of the theory to the research problem and the paradigmatic orientation of the chosen
theory, which takes account of the epistemological assumptions. This study, therefore, aims to
develop a model capable of enhancing the researcher's knowledge towards selecting an
appropriate theoretical framework. The article is conceptual and dependent on logical arguments
by presenting four paradigms alongside their epistemological standpoints. I argued the
epistemology of research paradigms and their theoretical lensing using conceptual analysis to
analyse the concepts and make sense of them. The study concludes that hypothesis,
statistical/mathematical postulations, projections via research questions, and models are better to
underpin studies under the positivist/post-positivist paradigm. Descriptive and analytic theories are
better used when working within the interpretive paradigm. While transformative paradigm is best
to be underpinned within critical theory, postcolonial theories and postcolonial indigenous
paradigms are dependent on Indigenous Knowledge System. [ABSTRACT FROM AUTHOR]
Copyright of African Journal of Inter/Multidisciplinary Studies is the property of African Journal of
Inter/Multidisciplinary Studies (AJIMS)

Neeganagwedgin, E. (2022). "Indigenous Science Knowledge and Epistemologies in Practice: Living

Everyday Research." Journal of Indigenous Social Development 11(1): 145-158.
This paper emerges from an understanding of Indigenous Science, Education, and research as
being non-compartmentalized, interrelated, interconnected and wholistic. It focuses on Indigenous
research and science epistemologies and worldviews, and it examines some of the ways in which
Indigenous research and Indigenous Science are understood and carried out in everyday living
practice. Numerous Indigenous scholars in Canada and elsewhere have pointed out that
Indigenous peoples have always engaged in research. This paper draws on accounts of living
Indigenous research and general knowledge practices in relation to salt pond harvesting to help to
understand Indigenous Science methodologies as forms of living Indigenous knowledges. It
reflects, and draws on, the works of Indigenous scholars and looks at the many ways in which
research and science are conceptualized, practiced, and express Indigenous everyday education
and inquiry. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Indigenous Social Development is the property of Journal of Indigenous Social
Development

Nataraj, L. and A. I. Siqueiros (2022). ""Slow Your Roll": Making Time for Reflection and Diverse
Epistemic Practices in Library Instruction." College & Research Libraries 83(5): 819-832.
As librarians consider ways to engage students in research, particularly those who identify as
Black, Indigenous, and People of Color (BIPOC), it's increasingly apparent that the transactional
nature of the one-shot instructional model is inadequate for fostering thoughtful and critical
discussions about information literacy and the scholarly publishing cycle. The one-shot also
amplifies librarians' attendant anxieties related to quantitative data collection and capitalistic work
expectations. Additionally, socially constructed ideas around time, along with narrow epistemic
perspectives that center Western thought, stanch librarians' abilities to critically teach students
about the research process. Incorporating autoethnography to exemplify the concepts discussed in
the paper, the authors argue for a slow, relational approach that deprioritizes widget-like technical
training in favor of student and librarian reflection, redresses epistemic injustices in scholarly
research, and, most importantly, celebrates multiple epistemologies and expertise. [ABSTRACT
FROM AUTHOR]

Namakula, E. B. (2022). "Rethinking United Nations peacekeeping responses to resource wars and armed
conflicts in Africa: integrating African indigenous knowledge systems." Journal of Aggression, Conflict &
Peace Research 14(4): 320-333.

77
 Purpose: As of November 2021, six out of the 12 United Nations (UN) peacekeeping operations
are in Sub-Saharan Africa, spread between the Democratic Republic of Congo (DRC), Western
Sahara, Mali, Central African Republic, Abyei, South Sudan and Darfur. When considered
alongside other recent conflicts in Liberia, Angola, Sierra Leone, Côte d'Ivoire and Mozambique,
many of these conflicts are driven and sustained by resource looting of oil, minerals, timber, gas
and fertile land and sand. Although other factors, particularly colonialism, the creation of poorly
governed states, ethnic polarization, greed and extremism contribute to violence, the author
argues that resource looting is central. Taking the DRC as the case study, the purpose of this
paper is to examine why traditional UN peacekeeping, grounded in the international liberal order,
has failed to efficiently deescalate wars and armed conflicts that are driven by resource looting and
how alternative homegrown peace strategies can be more effective.
Design/methodology/approach: Deploying peacekeeping, peacebuilding and resource governance
and theories, this paper examines the current UN peacekeeping efforts to increase our
understanding of how alternative peacekeeping strategies found in African cultures, particularly
indigenous epistemologies can be used to engender sustainable peace and security. The second
argument is that sustainable peace and security cannot be solely exogenous, without integrating
African cultural heritage, specifically African indigenous knowledge systems or epistemologies, a
factor that is consistent with people's right to self-determination and agency. Findings:
Peacekeeping that is exogenously enforced has failed to create sustainable peace and security in
the DRC. Originality/value: To the best of the author's knowledge, this paper is original, based on
the research conducted in the DRC. Following the academic writing norms, the data is backed up
by literature. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Aggression, Conflict & Peace Research is the property of Emerald Publishing
Limited

Nafziger, B. J. (2022). "Modifying Practices to Serve Underrepresented Preprofessional Students with

Help from Gifted Education." Journal of the National Collegiate Honors Council 23(2): 45-53.
Gifted education and honors education often parallel one another. By using a theoretical construct
from gifted education as guidance, honors colleges could adjust their programs to spark interest
and expedite talent development of minorities in STEM and health preprofessional tracks. Small
improvements include adjusting advising models, using phenomena-based teaching practices to
frame science content in a more feminine context, and making room for indigenous epistemologies
in coursework. Adjustments to honors programs may bridge the gap between honors and
preprofessional tracks while helping to increase diversity in STEM professional fields. [ABSTRACT
FROM AUTHOR]

Na'puti, T. R. and J. M. Cruz (2022). "Mapping Interventions: Toward a Decolonial and Indigenous Praxis
across Communication Subfields." Communication, Culture & Critique 15(1): 1-20.
Engaging organizational communication and rhetorical studies subfields, we develop a case for
decolonial and Indigenous approaches that offer texture and depth. In the process, we flip the
existing topographic "map" of the field and shift Eurocentric canons undergirding cultural and
critical Communication Studies. Drawing on vignettes from our fieldworks, we argue for a
decolonial critical intervention to affirm marginalized voices, experiences, and theories. Our focus
demonstrates how Indigenous methods and decolonial theories advance more responsible
engagements with Indigenous epistemologies. Providing a theoretical challenge to the occlusion of
indigeneity, we offer a conceptual praxis-oriented mode of theory building that engages
communities toward creating Indigenous Communication futures. [ABSTRACT FROM AUTHOR]
Copyright of Communication, Culture & Critique is the property of Oxford University Press / USA

Mokotso, R. I. (2022). "Considering the Basotho indigenous education and school system as resources for
peace-building education in Lesotho." Journal for Transdisciplinary Research in Southern Africa 18(1): 1-
10.
Lesotho faces political, economic, social, cultural, religious, institutional and interpersonal violence,
a situation that prompted the United Nations Educational, Scientific and Cultural Organization

78
 (UNESCO) to introduce a peace-building education program. This indigenous auto-ethnography
inquiry arose as the result of the investigator's realisation that the UNESCO strategy to establish
peace education in Lesotho is an exclusive, narrow approach based on the formal Western
education system. While UNESCO's initiative to instil a culture of peace via education is
commendable considering the seriousness of the violence in Lesotho, the article contends that the
approach excludes many out-of-school youth from learning about developing a culture of peace.
The article also reveals some characteristics associated with the Western educational system that
contribute to its inability to incorporate all eligible groups in peacebuilding education. Guided by the
theoretical framework of critical interculturality, this article highlighted the Basotho lebollo
education system as having the ability to extend peace-building education beyond the confines of
Western schooling and education to include out-of-school adolescents. The compatibility of the
lebollo school system with peace-building education was proved by its indigenous epistemology
and pedagogy. The article recommends a nonviolent strategy devoid of colonial violence and
based on mutual respect that can bring lebollo on board for peace-building education, as has
happened in response to the HIV and AIDS pandemic. Transdisciplinarity Contribution: This paper
contributes to the broad debate that Western formal education ensnared in colonial power
structures, has difficulty meeting the educational needs of the African child, despite its noble
intentions. Using Basotho indigenous education system as a framework for calling for recognition
of indigenous education, the paper makes the case for peacebuilding education as a potential
model for indigenous education. [ABSTRACT FROM AUTHOR]
Copyright of Journal for Transdisciplinary Research in Southern Africa is the property of African Online
Scientific Information System PTY LTD

Mohammed, W. F. (2022). "Bilchiinsi philosophy: decolonizing methodologies in media studies." Review of

Communication 22(1): 7-24.
Despite recent calls for decolonization in academia as a whole and the fields of communication
studies and media studies in particular—with a focus on narratives such as
#CommunicationSoWhite and #RhetoricSoWhite—there remains a lacuna of research on the topic
within the African academy. Drawing on what I call an African feminist autoethnography framework
grounded in a decolonial philosophy of Bilchiinsi, I present critical reflections on my experiences as
an African scholar conducting research on media studies on the continent. I argue that although
canonical theories can be useful in theorizing African media systems, decolonizing research must
first look to Indigenous African epistemologies and knowledge systems to support knowledge
production in communication studies and media studies. I draw on my experiences as a scholar
cocreating knowledge with marginalized communities in Northern Ghana to discuss the legitimacy
of African knowledge systems and parse out methodological strategies informed by these
knowledge systems. I demonstrate the ways my knowledge gathering in this region is guided by
the Dagbaŋ philosophy of Bilchiinsi, which ontologically emphasizes respecting the human dignity
of interlocutors. I highlight the need for a paradigm shift in knowledge-building in media studies and
communication studies, especially when African communities are the focus. [ABSTRACT FROM
AUTHOR]
Copyright of Review of Communication is the property of Taylor & Francis Ltd

Moggridge, B. J., et al. (2022). "Indigenous research methodologies in water management: learning from
Australia and New Zealand for application on Kamilaroi country." Wetlands Ecology & Management 30(4):
853-868.
Indigenous Research Methodologies (IRMs) for considering cultural values of water are a missing
component of water and wetlands management in Australia. On this dry, flat and ancient continent
Traditional Knowledge has been passed on from generation to generation for millennia. The
profound knowledge of surface and groundwater has been critical to ensuring the survival of
Indigenous peoples in the driest inhabited continent, through finding, re-finding and protecting
water. Indigenous Research Methodologies can provide a basis for the exploration of this
knowledge in a way that that is culturally appropriate, and which generates a culturally safe space
for Indigenous researchers and communities. The development of IRMs has been and continues to

79
 be limited in Australia in the water context, primarily due to the lack of Indigenous water
practitioners, with non-Indigenous researchers dominating the sector. The intention of the paper is
to shift and decolonise the research paradigm from studying Indigenous peoples through non-
Indigenous research methodologies, to partnering in developing methods appropriate to
Indigenous knowledge systems. Indigenous Research Methodologies are rooted in Indigenous
epistemologies and ontologies and represent a radical departure from more positivist forms of
research (Wilson, Can J Native Educ 25:2, 2001). This allows the Indigenous researcher to derive
the terms, questions, and priorities of what is being researched, how the community is engaged,
and how the research is delivered. This paper provides an overview of Indigenous engagement in
water management in Australia and Aotearoa (New Zealand), with reference to case studies.
These more general models are used as the basis for developing an IRM appropriate to the
Kamilaroi people in the Gwydir Wetlands of northern NSW, Australia. [ABSTRACT FROM
AUTHOR]
Copyright of Wetlands Ecology & Management is the property of Springer Nature

Meissner, S. N. and B. Huebner (2022). "Outlaw epistemologies: Resisting the viciousness of country
music's settler ignorance." Philosophical Issues 32(1): 214-232.
Settler colonial imaginaries are constructed through the repeated, intergenerational layering of
settler ecologies onto Indigenous ecologies; they result in fortified ignorance of the land,
Indigenous peoples, and the networks of relationality and responsibility that sustain co-flourishing.
Kyle Whyte (2018) terms this fortification of settler ignorance vicious sedimentation. In this paper,
we argue that Outlaw Country music plays important roles in sedimenting settler imaginaries. We
begin by clarifying the epistemic dimensions of vicious sedimentation. We then explore specific
cases where Outlaw Country songs function as epistemic scaffolding for maintaining and
preserving deeply sedimented settler imaginaries. Finally, we conclude by considering ways of
using country music as epistemic scaffolding for constructing resistant epistemologies, through the
processes of trickster hermeneutics (Vizenor, 1999) and epistemic chronostratigraphy.
[ABSTRACT FROM AUTHOR]
Copyright of Philosophical Issues is the property of Wiley-Blackwell

Mehta, R. and D. A. Henriksen (2022). "To Democratize, First Decolonize: Approaches Beyond
Eurocentric and Colonial Epistemologies in Creativity." Review of Research in Education 46(1): 105-133.
In response to the special issue on democratizing creative educational experiences (CEE), we
conducted a thematic analysis of recent scholarship on creativity and decolonization (2010–2021)
and analyzed recurring tensions across literature grounded in Indigenous, Black, feminist, and
non-western epistemological perspectives on creativity. We found themes that are not new but are
yet to be taken up consistently and credibly in western creativity and education research and
practice. For instance, spirituality emerges as a valuable ingredient for creativity, body as
inseparable from the mind, dialectic resistance and resilience as acts of creative existence, and
non-human agency as essential to the creative process. Informed by these themes, we share
implications for research and practice, seeking new spaces inclusive of historically ignored onto-
epistemologies. [ABSTRACT FROM AUTHOR]

McBride-Henry, K., et al. (2022). "Re-orientating health and nursing care: a qualitative study on
indigenous conceptualisations of wellbeing." BMC Nursing 21(1): 1-12.
Background: Health systems often fail to address the wellbeing needs of older Indigenous
populations; this is attributed to a lack of knowledge of Indigenous health systems arising from a
privileging of dominant western biomedical epistemologies. In Aotearoa/New Zealand, there is a
dearth of nursing knowledge relating to Māori, which negatively impacts on the provision of holistic
nursing care. This research explores insights and perspectives of older Māori adult's (pakeke)
perceptions of wellbeing so nurses can provide culturally responsive care and support the
wellbeing of Indigenous New Zealanders. Methods: An Indigenous kaupapa Māori methodology
underpinned and directed this research project. Audio-recorded interviews were conducted face to
face in participants' homes, marae (meeting house) and workplaces. Pakeke over the age of 55

80
 participated in in-depth interviews. A total of 10 pakeke were interviewed and narratives were
thematically analysed in accordance with meanings derived from Māori worldviews. Results:
Wellbeing was attributed to the holistic interconnection and balancing of whānau (wider family),
whanaungatanga (social connectedness), hinengaro (mental and emotional wellbeing), taha tinana
(physical wellbeing) and wairua (spirituality). Conclusion: The findings offer unique insights into
how wellbeing is constructed for pakeke; the results are unique but consistent with international
accounts of older Indigenous peoples. Pakeke wellbeing can be supported by acknowledging
existing cultural and spiritual beliefs and peer-support initiatives. Nursing models of care should
prioritise Indigenous ways of knowing; this research offers nursing-focused recommendations to
improve care. [ABSTRACT FROM AUTHOR]
Copyright of BMC Nursing is the property of BioMed Central

Mbah, M. F., et al. (2022). "Envisioning the Indigenised university for sustainable development."
International Journal of Sustainability in Higher Education 23(7): 1667-1684.
Purpose: While the possibility of a university fostering sustainable development is present in the
extant literature and policy documents, the idea still warrants further consideration. Therefore, this
paper aims to identify the nature and outcomes of the university's engagement with Indigenous
communities and perceptions of Indigenous knowledge systems in both academic and non-
academic activities, and what might be required to foster the university's contributions towards
sustainable development. Design/methodology/approach: A qualitative case study of the only
public university in The Gambia was conducted, including non-university actors. Interviews and
focus group discussion methods were used, and these enabled close collaboration between
researchers and participants, and the latter were empowered to describe their perceptions of
reality. Findings: Three major sets of findings emerged from the analysis of the transcripts from
interviews and focus group discussions with the university and community members. These are
the limited nature of and outcomes from university–community engagement, the sustainable
outcomes of Indigenous practices and ideas for Indigenising university engagement for sustainable
development. Practical implications: Particular implications of the study that underpins this paper
can be underscored; these include: a contribution to the literature on ways of connecting
Indigenous communities with universities, and to a conceptualisation of the Indigenised university;
a provision of insights into the connectivity between university community engagement, Indigenous
knowledge systems and sustainable development; the creation of a context for subsequent studies
on practical steps that universities might take in the direction of epistemic justice and sustainable
development for all; and heightening the intractability of theoretical and philosophical issues of
epistemology, knowledge ecology and epistemological justice, as they reveal themselves in
practice, in complex situations. Originality/value: Matters of the university reaching out to
Indigenous peoples have yet to find their way into conceptualisations of the university for
sustainable development. This paper addresses this gap in the existing literature by advancing
possibilities for the Indigenised university for sustainable development to emerge. [ABSTRACT
FROM AUTHOR]
Copyright of International Journal of Sustainability in Higher Education is the property of Emerald
Publishing Limited

Mathews, F. (2022). "Conservation needs to include a 'story about feeling'." Biological Conservation 272:
N.PAG-N.PAG.
Can science properly serve as the exclusive or framing epistemology for conservation? It is argued
here that, regardless of the ontological findings of science, its epistemology subtly reinforces
anthropocentric bias by distancing the knower from the known in the name of value neutrality. If
conservation is to escape the grip of anthropocentric bias, its underlying epistemology needs to be
expanded to include very different ways of knowing, based on feeling and hence on caring, that
may be found in certain Indigenous cultures. [ABSTRACT FROM AUTHOR]
Copyright of Biological Conservation is the property of Elsevier B.V.

81
Marques Beato-Canato, A. P., et al. (2022). "VOICES FROM THE ABORIGINALS: UMA RESPOSTA DO
SUL A FAVOR DE SULEAR A EDUCAÇÃO LINGUÍSTICA." VOICES FROM THE ABORIGINALS: A
RESPONSE FROM THE SOUTH AIMED AT SOUTHING LANGUAGE EDUCATION. 27(3): 744-762.
Teaching-learning languages can be a means to keep hierarchies and erasures while promoting
supporting and problematizing settings. At the same time, the production of teaching materials
helping indigenous subjectivities and wisdoms to overcome the walls of educational institutions can
be considered as a highly significant process, with the potential to help join articulated social forces
and movements aiming to change the abovementioned reality. Drawing on this assumption, our
aim is to analyse how aboriginal peoples and indigenous literatures are addressed in a volume of a
teachers’ collection titled Critical Education Routes For English Teachers, to discuss its potential to
southing language education, and to delve into the analysis of notions about language, identities
and literatures informing the textbooks. Besides, we assess the depth of discussions brought about
and the potential (re)production of derogatory repertoires, as well as unique narratives about
aboriginal peoples. We understand the teaching material provides an innovating proposal bringing
the possibility to contribute to training socially engaged teachers, and aware to different identities,
wisdoms, cultures, and epistemologies. Thus, it is noteworthy that, even though the material has
not been designed based on decolonial tenets, it becomes a response from the South devoted to
teaching education looking to promote a critical approach and engaged with social issues. Those
proposals involve broadening movements to identify, claiming and disrupting colonial
hierarchizations, invisibilites, and unfeasibilites that have become part of ourselves, thus helping to
build realities otherwise. (English) [ABSTRACT FROM AUTHOR]
La enseñanza-aprendizaje de lenguas puede contribuir a la perpetuación de jerarquizaciones y borrados
ideológicos y fomentar espacios acogedores y problematizadores. Así mismo, la producción de
materiales didácticos que contribuyan a la penetración de subjetividades y saberes indígenas
dentro de los muros de las instituciones educativas puede considerarse un proceso capaz de
contribuir a la unión de fuerzas y movimientos sociales articulados dirigidos a cambiar esa
realidad. Partiendo de ese presupuesto, en este artículo, nos proponemos analizar cómo se
abordan los pueblos originarios y las literaturas indígenas en un volumen de una colección
pedagógica titulada Rutas de Educación Crítica para Docentes de Inglés. Además, examinamos el
potencial de sureamiento de la educación en lenguas y ahondamos en el análisis de las nociones
de lengua(je), identidades y literaturas que conforman el material. Por otro lado, evaluamos la
profundidad de las discusiones propuestas y la posible (re)producción de repertorios peyorativos y
narrativas únicas sobre los pueblos originarios. Entendemos que el material constituye una
propuesta inovadora, que ofrece la posibilidad de contribuir a una formación docente
comprometida socialmente y atenta a diferentes identidades, saberes, culturas y epistemologías.
Notamos también que, aunque el material no fue concebido a partir de propuestas decoloniales,
constituye una respuesta del Sur dedicada a la formación docente empeñada en promover una
mirada crítica y comprometida con causas sociales. La implicación de propuestas como esta es la
ampliación de movimientos de identificación, denuncia e interrupción de jerarquizaciones,
invisibilidades e inviabilidades de la colonialidad que nos constituye, lo cual contribuye a la
construcción de realidades otras. (Spanish) [ABSTRACT FROM AUTHOR]
L’enseignement-apprentissage des langues peut contribuer à la perpétuation des hiérarchies et des
effacements idéologiques et au même temps, à la promotion d’espaces d’accueil et de
problématisation. La production de matériel didactique qui aide les subjectivités et les savoirs
autochtones à pénétrer les murs des institutions éducatives peut être considérée comme un
processus de grande importance, capable de contribuer à l’union des forces et des mouvements
sociaux articulés visant à changer cette réalité. Sur la base de cette hypothèse, nous proposons
d’analyser la manière dont les peuples indigènes et les littératures indigènes sont abordés dans un
volume d’une collection pédagogique intitulée Critical Education Routes For English Teachers, en
examinant son potentiel pour la sudisation de l’enseignement des langues. Notre recherche
commence par l’énonciation de critères par l’équipe d’auteures de la Cleret et tente ensuite
d’approfondir l’analyse référentielle, en particulier des notions de langue(s), d’identités et de
littératures qui façonnent le matériau. En outre, nous évaluons la profondeur des discussions
proposées et la possible (re)production de répertoires péjoratifs et de récits uniques sur les

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 peuples autochtones. Nous comprenons que le matériel constitue une proposition innovante, qui
offre la possibilité de contribuer à une formation des enseignants socialement engagée et attentive
aux différentes identités, connaissances, cultures et épistémologies. Ainsi, nous constatons que,
bien que le matériel n’ait pas été conçu sur la base de propositions décoloniales, il constitue une
réponse du Sud dédiée à la formation des enseignants et engagée dans la promotion d’un regard
critique et d’un engagement pour les causes sociales. Les implications de telles propositions sont
l’expansion des mouvements d’identification, de dénonciation et d’interruption des hiérarchies, des
invisibilités et de l’inviabilité de la colonialité qui nous constitue, ce qui contribue à la construction
d’autres réalités. (French) [ABSTRACT FROM AUTHOR]
O ensino-aprendizagem de línguas pode contribuir tanto para a manutenção de hierarquizações e
apagamentos ideológicos quanto para a promoção de espaços acolhedores e problematizadores.
Mesmo assim, a produção de materiais didáticos que contribuam para que as subjetividades e os
saberes indígenas penetrem os muros das instituições educacionais pode ser considerado um
processo capaz de contribuir para a união de forças e movimentos sociais articulados, dirigidos à
mudar essa realidade. Partindo desse pressuposto, neste artigo, visamos analisar como os povos
originários e as literaturas indígenas foram abordados num volume da coleção pedagógica
intitulada Rotas de Educação Crítica para Docentes do Inglês. Ainda mais, avaliamos o potencial
de suleamento da educaçâo em línguas e aprofondamos no análisis das noções de língua(gem),
identidades e literaturas que informam o material. Ainda, avaliamos a profundidade das
discussões propostas e a possível (re)produção de repertórios pejorativos e narrativas únicas
sobre os povos originários. Entendemos que o material tem uma proposta inovadora, com
possibilidade de contribuir para a formação docente engajada socialmente e atenta a diferentes
identidades, saberes, culturas e epistemologias. Assim, apontamos que, embora o material não
tenha sido concebido na base de propostas decoloniais, ele constitui-se como uma resposta do
Sul dedicada à formação docente empenhada em promover um olhar crítico e engajado nas
questões sociais. As implicações de propostas como essa são a ampliação de movimentos de
identificação, denúncia e interrupção de hierarquizações, invisibilidades e inviabilidades da
colonialidade que nos constitui, contribuindo assim para a construção de realidades outras.
(Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia

Marino, T. M. (2022). "The role of empathy in bridging Western and Indigenous knowledges: Dominick
LaCapra and Ailton Krenak." Rethinking History 26(4): 569-595.
This article rethinks the problems of empathy in historical theory in the context of current
discussions about environmental problems, relations between humans and nonhumans as well as
Western and Indigenous knowledges. The category of 'empathic unsettlement', coined by the
theorist of history Dominick LaCapra, is presented to address the role of empathy as a way to
know, engage and narrate the experience of historical subjects in the past. In this article, I analyse
and expand the understanding of empathy in dialogue with reflections by the Indigenous activist
and intellectual, Ailton Krenak. The purpose of this article is not to review the literature on the topic
of empathy or to bring comparative analyses from the reflections of LaCapra and Krenak. Rather,
their works serve as a platform that creates space for discussing the notion of empathy as a
bridging concept that helps to develop a complementary and collaborative approach between
Western and Indigenous knowledges. I claim that the role of empathy is to recognize other
ontologies, epistemologies, and cosmologies, and to 'make time to tell new stories' that would
contribute to building sustainable knowledge. [ABSTRACT FROM AUTHOR]
Copyright of Rethinking History is the property of Routledge

Manathunga, C., et al. (2022). "Decolonising Australian doctoral education beyond/within the pandemic:
Foregrounding Indigenous knowledges." SOTL in the South 6(1): 112-137.
Global doctoral education has been particularly affected by the COVID-19 pandemic and the Black
Lives Matter movement, which have drawn attention to the vast inequities faced by black, cultural
minority and Indigenous peoples. These developments have focused urgent attention on the need
to de-homogenise Australian doctoral education. Australian universities have been very slow to

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 create recognition and accreditation programs for First Nations and transcultural (migrant, refugee
and international candidates) knowledge systems, histories, geographies, languages and cultural
practices in doctoral education. A significant body of research investigates Australian universities'
education of Indigenous and transcultural doctoral candidates. However, few scholars have sought
to trace the links between individual personal doctoral candidate life histories and large-scale
Australian government policy trends. This paper draws upon the Indigenous knowledge global
decolonization praxis framework and de Sousa Santos' theories about cognitive justice and
epistemologies of the South to fill this gap. Future aspects of this project will involve conducting an
international policy analysis, life histories and time mapping to implement key Indigenous
knowledge approaches in Australian doctoral education. This paper will critically explore the
application of three core First Nations knowledge approaches - the agency of Country, the power
of Story and intergenerational, iterative and intercultural knowledges - to Australian doctoral
education. [ABSTRACT FROM AUTHOR]

Makey, L., et al. (2022). "Lived Experiences at the Intersection of Sediment(ation) Pollution, Gender,
Ethnicity and Ecosystem Restoration from the Kaipara Moana, Aotearoa New Zealand." GeoHumanities
8(1): 197-231.
In settler-colonial nations such as Aotearoa, New Zealand, ecosystem degradation and restoration
of coastal estuaries and their catchments are typically framed through a scientific lens and often
privilege patriarchal beliefs and epistemologies. A consequence of colonization in Aotearoa is that
sediment(ation) pollution is deemed undesirable, and science is needed to control and solve such
ecosystem challenges. However, there remains a tendency to prioritize science over other ways of
knowing. Therefore, ecosystem management strategies and restoration practices fail to attend to
the dynamics of social differentiation within Indigenous groups concerning settler-colonial power.
Indigenous peoples bring nuanced ways of knowing and being whereby relational ontologies and
ethics are imperative starting points. Relational ontologies reshape knowledge production to
ensure more ethical and just relationships with nature. We use an intersectional lens to highlight
the gendered, ethnic, and natured dimensions of sediment(ation) pollution. We show how pollution
manifests differently across intimate scales (body, local), demonstrating the far-reaching effects of
settler-colonialism violence. This article presents Indigenist geo-creative narratives from four Māori
women regarding their lived experiences and realities of sediment(ation) pollution. Using practices
familiar to and chosen by them, narratives are richly nuanced, political and recalled in relational
and affective terms. We intend to disrupt and bring forth a relational vision of sediment(ation)
pollution as a socially just and equitable way of managing and restoring ecosystems. (English)
[ABSTRACT FROM AUTHOR]
En las naciones de colonización con pobladores tales como Aotearoa (Nueva Zelanda), la degradación de
los ecosistemas y la restauración de las costas estuarinas y de sus cuencas se enmarcan
típicamente a través de una lente científica, a menudo privilegiando creencias y epistemologías
patriarcales. Una consecuencia de la colonización de Aotearoa es que la polución por sedimentos
y sedimentación se considera indeseable, dejándosele a la ciencia la responsabilidad de controlar
y resolver estos retos en los ecosistemas. Sigue vigente la tendencia a dar prioridad a la ciencia
sobre otras formas de conocimiento. Por eso, las estrategias del manejo de ecosistemas y las
prácticas de su restauración no tienen en cuenta las dinámicas de la diferenciación social dentro
de los grupos indígenas, en lo que concierne al poder de los colonos. Los pueblos indígenas
contribuyen formas matizadas de conocer y ser en las que ontologías y éticas relacionales son
puntos de partida imperativos. Las ontologías relacionales reconfiguran la producción de
conocimiento para garantizar unas relaciones más éticas y justas con la naturaleza. Usamos una
lente interseccional para relievar las dimensiones de género, étnicas y naturales de la polución por
sedimentos y por sedimentación. Mostramos cómo la polución se manifiesta de manera diferente
a través de las escalas íntimas (corporal, local), para demostrar los efectos de largo alcance de la
violencia del colonialismo con pobladores. Este artículo presenta las narrativas geo-creativas de
cuatro mujeres maorí en relación con sus vivencias y las realidades de la polución por sedimentos
y sedimentación. Usando prácticas con las cuales están familiarizados, escogidas por ellos
mismos, las narrativas aparecen ricamente matizadas, tienen cariz político y se recuerdan en

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 términos relacionales y afectivos. Nuestra intención es perturbar y traer a la palestra una visión
relacional de la contaminación por sedimentos y por sedimentación como forma socialmente justa
y equitativa de manejar y restaurar ecosistemas. (Spanish) [ABSTRACT FROM AUTHOR]
在定居殖⺠地国家&#(例如&#,新⻄兰的奥特罗亚&#)&#,通常是从科学的⻆度去研究海岸河⼝及流域的⽣态
系统退化和恢复&#,这⼀过程也往往给⽗权的信仰和认识论赋以特权。奥特罗亚殖⺠的后果是不可接
受的沉积物&#(沉积&#)污染&#,需要⽤科学来控制和解决这种⽣态系统挑战。然⽽&#,依然存在着科
学凌驾于其它认知⽅法的倾向。因此&#,⽣态系统管理策略和恢复⾏为&#,未能考虑⼟著群体内部在
定居者殖⺠权⼒上的社会分化。⼟著⺠族带来了认知和存在的微妙⽅法&#,⽽关系本体论和伦理是这
些⽅法的必然出发点。关系本体论重塑了知识创造&#,确保了更加道德和公正的⼈与⾃然关系。我们
通过交叉⻆度&#,强调了沉积物污染的性别、种族和⾃然化维度。展示了污染在亲密尺度上&#(身体
、局部&#)的不同体现以及定居殖⺠主义暴⼒的深远影响。利⽤⼟著地理创造性叙述&#,我们介绍了
四位⽑利妇⼥对沉积物&#(沉积&#)污染的经历和现实。通过选择⾃⼰熟悉的⽅式&#,她们的叙述在关
系和情感上体现了丰富的差别性、政治性和回忆性。我们旨在破除并提出沉积物&#(沉积&#)污染的
⼀种关系愿景&#,作为管理和恢复⽣态系统的社会公正和公平的⽅式。 (Chinese) [ABSTRACT
FROM AUTHOR]
Copyright of GeoHumanities is the property of Routledge

Mafile'o, T., et al. (2022). "We Story: Decoloniality in Practice and Theory." Cultural Studies/Critical
Methodologies 22(6): 547-561.
Western research and education draw heavily on evidence-based approaches underpinned by
positivism. Reliance on this scientific approach informs what is to be counted, measured, and
tested—what can be "known." In our experience, evidence generated using this approach does not
always bring the most useful outcomes in our diverse, naturalistic settings. In fact, often the
proffered solution can distance and dehumanize the very people expected to be beneficiaries. In
this article, we, as researchers and educators from different cultural and professional backgrounds
in the "post-colonial" South Pacific, pose an alternative to this Western approach. We engage in a
story saturated process akin to collaborative auto-ethnography. We first undertake a process of
owning our stories, critically reflecting upon ourselves and how we approach evidence. In the
context of values-driven, dialogical relationships, we experiment with intersectionality,
interdisciplinarity, and experiences of time and space to critically explore our practice and
experience of decoloniality and transformation. Then, through sharing our stories, we critically
reflect upon creative, culturally relevant practices. These stories include using poetry in social work
education and health research, cake art, and social work storytelling. We acknowledge cultural
story forms, collaboration, and performance in a higher education setting. These experiences lead
to creating new stories. We share examples of change; we "talk up" to and challenge rationalist,
evidence-based approaches in our respective professional spaces. We examine relationality and
Indigenous epistemology underpinning our use of story. We present the power of story as a
process of transformation toward decoloniality of theory and practice. [ABSTRACT FROM
AUTHOR]
Copyright of Cultural Studies/Critical Methodologies is the property of Sage Publications Inc.

MacLachlan, J., et al. (2022). "Developing an Accountability Framework to Support Bridging Inuit
Worldviews and the Critical Paradigm in Qualitative Research." International Journal of Qualitative
Methods 21: 1-13.
Bridging Indigenous and Western paradigms in research can offer benefits but it can also be
challenging because of the need to navigate power dynamics and differences in perspectives.
Amid the Western epistemic norms that dominate most academic spaces in Canada, researchers
must endeavour to bridge paradigms in such a way that Indigenous rights to self-determination are
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 upheld, ensuring that Indigenous paradigms or worldviews are not subsumed by or tokenized
within Western paradigms. Researchers must also be able to demonstrate the coherence of their
project, showing how all aspects fit well together despite the involvement of different perspectives.
This article shares lessons learned from a research project in which we aimed to coherently bridge
Inuit worldviews and the critical paradigm in a manner that foregrounds Inuit perspectives. We
present an accountability framework that supported project planning and decision-making in
alignment with our core project intentions by prioritizing requirements for paradigm bridging. This
framework was guided by concepts from or based on Inuit knowledge (i.e., piliriqatigiinniq and the
Qaggiq Model) and qualitative research (i.e., meaningful coherence). We draw examples from our
study to illustrate how we strove to achieve a balanced, dynamic relationship between Inuit and
Western epistemologies, which was facilitated by shared points of common ground. Intentional
focus was required to continually resist and redress power imbalances. We emphasize the
importance of reflexivity and humility to the whole endeavour, highlighting the relevance of
researcher positionality from the perspective of the Qallunaaq (White) lead researcher. While
acknowledging that any effort to bridge paradigms must be specific to context, we propose that
following an iterative, collaborative, reflexive, dynamic and responsive process can enable
accountability to Indigenous communities and fidelity to researcher intentions. Such actions
support the production of research that is meaningful, valued and useful to the population it intends
to serve. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Lynteris, C. (2022). "Mahamari Plague: Rats, Colonial Medicine and Indigenous Knowledge in Kumaon
and Garhwal, India." Medical Anthropology 41(4): 373-386.
Colonial approaches to animal and zoonotic diseases are often scrutinized in terms of their
recognition or dismissal of indigenous knowledge. In this article I examine British colonial
approaches to "Mahamari plague" in mid-nineteenth century Kumaon and Garhwal, in the Indian
Himalayas. Discussing two key colonial medical expeditions in the region, I argue that the eventual
recognition of the validity of Kumaoni and Garhwali knowledge of Mahamari and its relation to rats
intensified intrusive colonial intervention on indigenous lifeways. I examine this neglected impact of
the colonial recognition of indigenous knowledge and urge for approaches that place more
emphasis on the practical impact of colonial epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of Medical Anthropology is the property of Taylor & Francis Ltd

Lorea, C. (2022). "Sonic matters: Singing as method and the epistemology of singing across Bengali
esoteric lineages." American Anthropologist 124(4): 841-854.
"Songs are knowledge" (gāne jñān) is a recurrent saying among Bauls, Fakirs, Sahajiyas, and
other Bengali esoteric and heterodox communities. The sonic dimension of songs is related to
cosmogonic vibration, seed, food, and feminine bodily fluids. Singing, requiring breath control and
concentration, is associated with yoga. How is the performance of songs simultaneously an
embodied way of knowing and an act of indigenous scholarship? Can the epistemology of singing
coexist with hegemonic sensory epistemologies in a postcolonial South Asia? This article draws
upon a ten-year ethnographic engagement with Bengali-speaking gurus and performers to discuss
how singing provides a transformative and anthropopoietic knowledge, rooted in bodily experience
and exchanged among performers-listeners to build togetherness in ways that subvert dominant
ideologies of relatedness. This article also adopts Bengali understandings of ensounded
knowledge to question the ocularcentric and scriptist epistemologies that underlie modern
academia. Taking songs seriously as ways of knowing in their own right, I suggest singing as
method and using the feelingful body as a research tool, not only for an ethnography that reflects
the sensory epistemology of the communities I work with but also as a promising way to
decolonize anthropology's epistemic ethnocentrism. (English) [ABSTRACT FROM AUTHOR]
Resumen: "Las canciones son conocimiento" (gāne jñān) es un decir recurrente entre baules, faquires,
sahajivas, y otras comunidades bengalíes esotéricas y heterodoxas. La dimensión sónica de
canciones está relacionada con vibraciones cosmogónicas, semillas, alimentos y fluidos del
cuerpo femenino. El cantar, que requiere control de la respiración y concentración, está asociado

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 con el yoga. ¿Cómo la interpretación de las canciones es simultáneamente una manera
corporeizada de saber y un acto de conocimiento indígena? ¿Puede la epistemología de cantar
coexistir con las epistemologías hegemónicas sensoriales en un sur de Asia postcolonial? Este
artículo se basa en un envolvimiento etnográfico de 10 años con gurús y artistas de habla bengalí
para discutir cómo el cantar provee un conocimiento antropopoiético, enraizado en experiencia
corpórea e intercambiado entre artistas-oyentes para construir sentimiento de unión en formas
que subvierten las ideologías dominantes de relacionalidad. Este artículo también adopta
entendimientos bengalíes de conocimiento en sonido para cuestionar las epistemologías
ocularcéntricas y escriptas que subyacen en la academia moderna. Tomando canciones
seriamente como formas de conocer en su propio derecho, sugiero el cantar como método y
usando el cuerpo lleno de sentimientos como una herramienta de investigación, no solo para una
etnografía que refleja la epistemología sensorial de las comunidades con que trabajo sino también
como una forma prometedora para descolonizar el etnocentrismo epistémico de la antropología.
[epistemología sensorial, cantar, religiones del sur de Asia, descolonización, kirtan, baul, sahajiva,
Bengala] (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of American Anthropologist is the property of Wiley-Blackwell

Laugrand, A. (2022). "Owners and occupants: mapping the Blaan of Malbulen (Davao Occidental,
Philippines)." South East Asia Research 30(1): 68-88.
Since the proclamation of the Indigenous People's Rights Act in 1997, the government of the
Philippines has started to issue ancestral domain land titles, in an attempt to outline within its own
legal framework how indigenous peoples should deal with land claims, disputes and ownership.
Drawing on eleven months of fieldwork (2015–2019), this article describes the notions of
ownership (fun) and occupancy (mnè) among the Blaan of Malbulen, and discusses whether their
own views of the land are compatible with those proposed by the government. In fact, Blaan do not
consider themselves to be the first inhabitants of the land. This status belongs to the fun spirits, its
true owners, whose approval is needed to be accepted as an occupant, i.e. to build a house, to
hunt, to cut down a tree or to cross a river. Humans are here believed to be mere occupants of the
land. Places, humans and nonhuman beings are interwoven in ways that we have investigated
through participatory and digital cartography. Mapping these beings reveals an interactive
landscape. Its epistemology allows the anthropologist to question their own views and
representations of space, and to understand how they may differ from local perspectives.
[ABSTRACT FROM AUTHOR]
Copyright of South East Asia Research is the property of Taylor & Francis Ltd

Kolawole, O. D. and G. W. Cooper (2022). "Classifying Soils: Points of Convergence in Indigenous

Knowledge Engagement with Scientific Epistemologies." International Journal of African Renaissance
Studies 17(1): 125-145.
While cultures are diverse in nature, there are many similarities between them. This is the case
with African and Maōri cultures. Local people largely view their realities in a similar way. The
question as to whether there are similarities in the indigenous epistemologies related to farming
activities in different regions (such as West Africa, southern Africa, and Oceania) therefore arises.
Given that no form of knowledge is mutually exclusive, we attempt to seek the points of
convergence between local or indigenous knowledge and scientific modes of enquiry in relation to
soil fertility management. In addition to secondary information, qualitative data were purposively
obtained from key informants in selected farming communities in northwestern Botswana, the
Canterbury province in New Zealand (Aotearoa), and southwestern Nigeria. We hypothesise that
local farmers' ways of knowing related to soil fertility and management have commonalities with
mainstream science, particularly in terms of soil classification. Our findings show that both
scientific and indigenous epistemologies as regards soil fertility are based on certain indicators,
including soil morphology, the presence of fauna, plant growth, and so forth. While African farmers
used the "principle of mental economy" to determine soil suitability, Māori farmers systematically
group various soils, which is an indication of their sophisticated environmental knowledge.
[ABSTRACT FROM AUTHOR]

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Copyright of International Journal of African Renaissance Studies is the property of Routledge

Knapp, C., et al. (2022). "Repair and Healing in Planning." Planning Theory & Practice 23(3): 425-458.
Abolition has been developed in a context of visioning a world without prisons (most famously
through the work of Angela Davis, Ruth Wilson Gilmore, Mariame Kaba, and the organization
Critical Resistance in particular), and can be defined as "a movement that seeks to end prisons,
police, and border walls (because they are institutions of war built on colonial and capitalist
legacies of indigenous, Black, brown, Asian and poor violence."[9] For Black and Asian
communities then, any abolitionist horizon for reparative spatial planning - where we understand
space as Gajeok relationships requiring an ongoing working with Blues epistemology from the
undercommons - would need to grapple with a central impasse: Black communities rejecting calls
for greater police in the face of violence, and Asian communities calling for more. B Contents b B
Introduction: Repair and Healing in Planning: Promising Experiences and Grounded Possibilities b
Courtney Knapp, Jocelyn Poe and John Forester B The Reflective Practitioner in the Context of
Racial and Environmental Justice b Michael Méndez B Neighborhood Repair and Resilience in the
Face of an Economic Shock b Claudia B. Isaac B Just Talk: The Promise and Peril of Dialogues
about Whiteness b Kathryn Quick B Trauma Informed Planning and Healing Centered
Engagement b Nicole Lanphier B A Note on Reparative Planning b Mia Charlene White
Introduction: Repair and Healing in Planning: Promising Experiences and Grounded Possibilitie...
Repair and healing pose central problems for planning - socially, economically, and
environmentally. Adverse community experiences and resilience: A framework for addressing and
preventing community trauma. A community's response to adverse childhood experiences: building
a resilient, trauma-informed community. [Extracted from the article]
Copyright of Planning Theory & Practice is the property of Routledge

Killen, C., et al. (2022). "Communicating as Community: Examining Power and Authority in Community-
focused Environmental Communication through Participatory Action Research in the Ourimbah Creek
Valley." PLATFORM: Journal of Media & Communication 9: 6-21.
In this paper we argue that the making of meaning is a powerful creative act that occurs within
social and cultural contexts where there exists a multi-directional flow or interconnected
relationships within a system of communication (McIntyre, 2012). This little explored set of ideas
echoes Rogers and Kincaid's earlier systems-based proposition that "the communication process
has no beginning and no end, only the mutually defining relationship among the parts which give
meaning to the whole" (1981, pp. 55-56). Similarly, Ali et al. have suggested that the "holistic,
relational, interactional, and process-nature of Indigenous ontologies and epistemologies resemble
the tenets of systems theory" (2022). With this theoretical foundation in place -- located in complex
and interconnected systems rather than a Western reductionist worldview (Gadgil et al, 1993) --
this project uses action research as a methodology, refraining participants from 'subjects' to co-
researchers. We assert that "people's right and ability to have a say in decisions which affect them
and claim to generate knowledge about them" (Reason and Bradbury, 2011, p. 9) can empower
them on multiple levels to enact change (Freire, 1970; Reason, 2005; Reason and Bradbury,
2011). From this position, "we acknowledge our lives are in connection with multitudes of other
beings" (Weir, 2012, p. 4) and that many of the key concepts of this project are rooted in
Indigenous knowledges. As such, traditional notions of top-down power are challenged in favour of
an even and diffuse power distribution within a communication act (Foucault, 1980). The specific
act of communication under examination is found in the Department of Planning, Industry and
Environment (DPIE) and various communications to the public concerning the necessity of
preserving threatened species. The DPIE's perception of a lack of public awareness led to the
planning and execution of a pilot programme to engage public understanding and acceptance of
the issues faced (PRIA, 2011). The project team, including DPIE and Darkinjung Local Aboriginal
Land Council, set out to create a participatory community of inquiry in the Ourimbah Creek Valley,
located on the Central Coast of New South Wales. This valley is home to 48 threatened fauna
species and at least 12 threatened flora species and is critical to their survival. To engage with this
action-research approach, residents were invited to a workshop which included a site visit, a bush-

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 food inspired morning tea, and a collaborative art-making activity to share knowledge and build
community awareness of and encourage stewardship of two threatened species. This paper
reports on the findings of this action-research process. [ABSTRACT FROM AUTHOR]
Copyright of PLATFORM: Journal of Media & Communication is the property of University of Melbourne

Kaul, S., et al. (2022). "Alternatives to sustainable development: what can we learn from the pluriverse in
practice?" Sustainability Science 17(4): 1149-1158.
The debates on the sustainability of development have a long history. Although the Brundtland
Report popularized "sustainable development", this slippery concept sidelined previous critiques of
development and has been compatible with a wide range of conflicting agendas. A notable
example of this contradiction is the uncritical promotion of capitalist growth in the pursuit of social
justice and ecosystem health by the sustainable development goals. In contrast to this reliance on
the "one world" of Euroamerican market economies, this special feature presents 12 case studies
of "alternatives to sustainable development". These case studies question the anthropocentric
universalism of the development project and enact radically different relational ontologies, often
gathered under the conceptual umbrella of the "pluriverse". They focus on territorial, community,
and network initiatives that intend to move methodologically beyond discourse analysis with a
situated and empirical analysis of how pluriversal practices might flourish as well as generate
tensions. We identify three frictions with capitalist modernity emerging from these contributions: (1)
how alternatives to sustainable development relate to state institutions, (2) how they engage with
the distribution of surplus, and (3) how they unsettle scientific epistemologies, at times
regenerating past resources—and at other times radical futures. With this special feature, we hope
to re-politicize the debates on the science and practice of sustainability, and weave the
contributions of anticolonial and indigenous science studies into neo-Marxist and post-
development critiques. [ABSTRACT FROM AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

Jones, R., et al. (2022). "Navigating fundamental tensions towards a decolonial relational vision of
planetary health." The Lancet. Planetary health 6(10): e834-e841.
Planetary health has an important role to play in guiding humanity towards a healthy, equitable,
and sustainable future. However, given planetary health's dominant colonial and capitalist
underpinning ideologies, it risks reinscribing the same exploitative power dynamics that are
fundamental drivers of global ecological collapse. In this Personal View, we reaffirm the need for a
vision of planetary health grounded in Indigenous epistemologies, which centre relational
ecocentric norms and values. We identify key tensions that planetary health scholars, practitioners,
and advocates need to engage with to inform action. Finally, we offer suggestions for working
progressively towards a decolonial vision of planetary health that recognises our obligations to all
our (human and more-than-human) relations. The themes explored in this Personal View bring
together our perspectives, strongly centring Indigenous understandings but also referencing ideas
and positions emerging from a relational space between Indigenous and non-Indigenous scholars.;
Competing Interests: Declaration of interests We declare no competing interests. (Copyright ©
2022 The Author(s). Published by Elsevier Ltd. This is an Open Access article under the CC BY-
NC-ND 4.0 license. Published by Elsevier Ltd.. All rights reserved.)

Johnson, K. (2022). "Thinking Relationally and Pedagogically about Commemoration: A Critical Inquiry
into Charlottetown’s Macdonald Statue." International Journal for Talent Development & Creativity 10(1/2):
111-122.
The article discusses the relational and pedagogical aspects of commemoration practices,
focusing on the statue of Sir John A. Macdonald in Charlottetown, Prince Edward Island, Canada.
It explores the controversy surrounding the statue's removal and the significance of monuments as
educative devices that shape our understanding of history and societal values. The article
emphasizes the need to center Indigenous voices and epistemologies in the public pedagogies of
commemoration.

89
Jirata, T. J. (2022). "Indigenous Rights of Children among Agropastoral Communities in Southern
Ethiopia." Childhood 29(3): 389-405.
This article offers insights into the social and cultural rights that children are entitled to among
agro-pastoral communities in Ethiopia. From an Indigenous, bottom-up perspective, children's
"unwritten rights" are not just part of the customary rights and cultural practices but also exemplify
local epistemologies that subvert the universal conceptualization of rights. Based on ethnographic
data from Guji in Ethiopia's south, this article critically discusses the multiple rights and obligation
that children have in communities that experience indigenous ways of life. [ABSTRACT FROM
AUTHOR]
Copyright of Childhood is the property of Sage Publications, Ltd.

J, M., et al. (2022). "Curriculum Transformation in South Africa: An Indigenous Knowledge Systems
Perspective." Journal of African Education 3(3): 11-27.
For a long time, there has been a debate about teaching indigenous knowledge and the benefits
that come with it. Simultaneously, the debate over curriculum transformation and Africanisation has
made it critical for scholars and students alike to seriously consider indigenous knowledge as a
catalyst in education that can empower communities to participate in their educational
development because it respects diversity and recognizes the challenge of Western Eurocentric
forms of universal knowledge hegemony. The paper concludes by recognizing that African
universities, as well as the education sector, must become a vehicle for transforming the
socioeconomic and political landscape of its people. The paper takes a doctrinal approach to
evaluating the need for curriculum transformation. To reinvigorate the African paradigm and
examine epistemology in post-colonial South Africa, the paper is based on Afrocentricity theory.
The paper established that the current status quo in higher education in South Africa is highly
academic, theoretical, Western-oriented and divorced from the developmental issues that African
rural communities face. The authors recommend the adoption of indigenous education, quality
lecturers and participatory approaches and methodologies that involve local people's knowledge
and opinions. [ABSTRACT FROM AUTHOR]

Irwin, R. and T. H. White (2022). "Negentropy for the anthropocene; Stiegler, Maori and exosomatic
memory." Educational Philosophy & Theory 54(5): 532-544.
Exosomatic memory is a crucial phase in the evolution of humanity because it enables learning to
take place across groups and generations rather than exclusively through lived experience or one
on one transmission. Exosomatic memory is the attribution of knowledge to objects, such as art or
writing, which allows epistemology to be transmitted beyond the individual to subsequent
generations of people. Exosomatic memory is the key to the transmission of culture and
knowledge, beyond the individual who learns exclusively from personal experience. This places
technologies such as writing and art in a key position for the education of culture and knowledge.
Stiegler develops these ideas, following Martin Heidegger, Leroi-Gourhan and Derrida from the
Palaeolithic to the contemporary. Maori use of natural objects as exosomatic transmission of
intergenerational learning exceeds the technological enframing of modernity outlined by
Heidegger. For indigenous peoples, exosomatic memory is cultural, technological and ecological.
Stiegler argues that the impact of cybernetics on knowledge production is accelerating the
technological enframing of knowledge (2018). Consequently, information technologies are leaving
the human mind behind, in passive receptivity rather than dynamic creativity. The prefrontal cortex
is slower than the internet, exacerbating a widening lag in active understanding, in favour of
passive absorption. Alienation and epistemological entropy are trapping us in climate change and
the anthropocentric Capitalocene. Maori insight may cut the Gordian knot and sidestep the
alienation and determinism of technological modernity. [ABSTRACT FROM AUTHOR]
Copyright of Educational Philosophy & Theory is the property of Routledge

Idrissi, A. (2022). "Colonial Spanish America through Arab Christian Eyes: Al-Mawsuli's Travels, 1668–
83." Viator 53(2): 355-381.

90
 This article analyzes the travelogue of Ilyas ibn Hanna al-Mawsuli, an Arab Christian who
composed the first account of Spanish America to be written in Arabic. Kitab siyahat alkhoury Ilyas
ibn al-qissees Hanna al-Mawsuli (The book of the travels of the priest Ilyas, son of the cleric Hanna
al-Mawsuli) documents the interaction between western Europeans and the Levant in the early
modern period through the activities of Catholic missionaries. While such an account provides an
important perspective on the "Levantine" view of Spanish and Indigenous populations in the
Americas in the early modern period, I argue that it instantiates a discursive dialectic between
Spanish colonial knowledge and the Levantine lexicon of Eastern Christianity that resulted in a
perceptual synthesis through which al-Mawsuli understood colonial Spanish America and
Indigenous peoples. The Indigenous populations emerge in his account as "savages," but also as
the direct spiritual beneficiaries of Spain's new colonial world. The complexity of al- Mawsuli's
travel account stems from its bicultural referentiality: he was a Catholic priest and an Iraqi Christian
living under Ottoman rule who also spoke Arabic, Latin, Eastern Syriac, Spanish, French, and
Turkish well enough to give sermons, perform Mass, and translate from all of them. This article
also illuminates an implicit telos of epistemic imperialism—namely, how colonial epistemologies
became itinerant discourses traveling from imperial geographies and engulfing the representational
prisms of countries and communities that never had a direct interaction with the Americas.
[ABSTRACT FROM AUTHOR]
Copyright of Viator is the property of Brepols Publishers

Idowu, D. L. (2022). "Power politics in Africa: Nigeria and South Africa in comparative perspective."
African Affairs 121(484): 505-507.
I Power politics in Africa i interrogates the imperialist hegemonic disposition of the knowledge
production system in post-colonial Africa and the relegation of indigenous African epistemologies
in the global International Relations scholarship. However, the remarkable postulations of the book
may appeal to a wider audience if the hegemonic dispositions of South Africa and Nigeria are
assessed in comparison with the role of other secondary powers in the region. He submitted that
although the exertion of Nigeria's regional influence is constrained by many domestic factors,
Nigeria does have the potential to champion the continent's interests by exploiting its soft power
capabilities. [Extracted from the article]
Copyright of African Affairs is the property of Oxford University Press / USA

Holmberg, M. (2022). "Beyond Anthropomorphism: Attending to and Thinking with Other Species in
Multispecies Research." ACME: An International Journal for Critical Geographies 21(2): 172-187.
Despite the growing richness of multispecies scholarship, questions about anthropomorphism -
how to responsibly speak about other species as beings with their own lifeworlds and intentions
without anthropomorphizing - continue to haunt multispecies research in Western academic
settings. Here I argue that working to attend ethically to more-than-human others as beings with
their own lifeworlds and decolonize Western epistemologies as a joint project can help
multispecies researchers address the conditions that render charges of anthropomorphism
sensible to begin with. I first introduce my study context at the Vancouver Aquarium and
positionality as a settler scholar, reflecting on how these come together to generate tensions that
shape the meaning of (and possibilities for) ethical multispecies research. I then explain how I
have looked to Indigenous intellectuals for guidance before exploring submerged grammars of
animacy that linger within the Vancouver Aquarium and Western epistemologies enfolded with this
space. I engage Indigenous, feminist, and queer scholarship with more-than-human geographies
and octopus science to explain how imagining ethical attention to more-thanhuman others as
beings with their own lifeworlds from this space also entails imagining radically different relations
between bodies and spaces than those permitted at the Aquarium. [ABSTRACT FROM AUTHOR]
Copyright of ACME: An International Journal for Critical Geographies is the property of Centre for Social,
Spatial & Economic Justice

91
Hobart, H. J. (2022). "Review of Mapping Abundance for a Planetary Future: Kanaka Maoli and Critical
Settler Cartographies in Hawaiʻi by Candace Fujikane (Duke University Press)." Lateral (2469-4053) 11(1):
N.PAG-N.PAG.
Employing the teachings of Indigenous cartographic practices to trouble the Western
epistemologies of subdivision that underpin private property development, Candace Fujikane's
Mapping Abundance for a Planetary Future charts out an unabashedly hopeful vision for futures
that exceed the dictates of capitalist accumulation. Abundance, as Fujikane shows throughout, is
not an ungrounded future wish, or a hazily-defined otherwise that we must collectively imagine. It
has already been mapped out for us by Indigenous peoples—in her example, Kanaka Maoli—who
have long thrived according to fundamental philosophies of cultivation and relationality.
[ABSTRACT FROM AUTHOR]
Copyright of Lateral (2469-4053) is the property of Cultural Studies Association

Hesketh, C. (2022). "Clean development or the development of dispossession? The political economy of
wind parks in Southern Mexico." Environment & Planning E: Nature & Space 5(2): 543-565.
Through an investigation of the political economy of wind park development in Oaxaca, southern
Mexico, I explore the contested meaning of environmental justice. I contend that, despite their
seemingly benign image, wind parks in Oaxaca operate within a spatially abstracted, colonial
epistemology of capital-centred development. This involves a remaking of space and an
appropriation of nature on behalf of capital. Concomitantly, it also involves a process of
dispossession for Indigenous communities, foreclosing alternative pathways of development. I
contrast this project of place-making with a subaltern-centred conception of environmental justice
informed by Indigenous resistance. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning E: Nature & Space is the property of Sage Publications Inc.

Henriksen, D., et al. (2022). "Rethinking the Politics of Creativity: Posthumanism, Indigeneity, and
Creativity Beyond the Western Anthropocene." Qualitative Inquiry 28(5): 465-475.
With the emergence of Western posthuman understandings, new materialism, artificial intelligence
(AI), and the growing acknowledgment of Indigenous epistemologies, an ongoing rethinking of
existing assumptions and meanings about creativity is needed. The intersection of new
technologies and philosophical stances that upend human-centered views of reality suggests that
creativity is not an exclusively "human" activity. This opens new possibilities and assemblages for
conceiving of creativity, but not without tensions. In this article, we connect multiple threads, to
reimagine creativity in light of posthuman understandings and the possibilities for creative
emergence beyond the Anthropocene. Creativity is implicated as emerging beyond non-human
spaces, such as through digitality and AI or sources in the natural world. This unseats many
understandings of creativity as positioned in Euro-Western literature. We offer four areas of
concern for interrogating tensions in this area, aiming to open new possibilities for practice,
research, and (re)conceptualization beyond Western understandings. [ABSTRACT FROM
AUTHOR]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

Hammine, M. and M. Tsutsui Billins (2022). "Collaborative Ryukyuan Language Documentation and
Reclamation." Languages 7(3): 192-N.PAG.
Traditional "endangered" approaches in linguistics tend to impose Western epistemologies of
languages on marginalized Indigenous language communities such as the Ryukyus. Instead, by
using a collaborative approach, we ask for a change of approach from research on the Ryukyus to
research with/for the Ryukyus. This article is a reflective study of collaboration in particular cases.
We aim to address the issues of relationality between communities and researchers—how can
communities initiate work with like-minded linguists to suit their own needs? Thus, we respond to
this question to open a conversation on why insider/outsider collaboration is essential. Using our
experiences of carrying out our research in different parts of the Ryukyus reflectively, we aim to
provide a practical guide for collaboration that is necessary for both the good of communities and
the field of linguistics. Through continuous cooperation and collaboration, we can engage in active

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 decolonization of the field of linguistics and language documentation. We suggest that
decolonization cannot be achieved without collaborative and ethical research practices based on
Indigenous epistemologies. We conclude the paper with ideas of research approaches based on
Ryukyuan Indigenous epistemologies, which require a transformation from individual approaches
to community-based-relational approaches. [ABSTRACT FROM AUTHOR]
Copyright of Languages is the property of MDPI

Hamlin, R. G., et al. (2022). "Deducing an emergent South Korean behavioural taxonomy of perceived
managerial and leadership effectiveness." European Journal of Training & Development 46(1/2): 41-69.
Purpose: This study aims to identify people's perceptions of what behaviourally differentiates
effective managers from ineffective managers within a South Korean (SK) public sector
organization, and the extent to which the findings are similar or different to those of an equivalent
previous study in the SK private sector. Design/methodology/approach: Adopting the "pragmatic
approach" and assuming a post-positivist ontology and constructivist–interpretivist epistemology,
examples of "effective" and "ineffective" managerial behaviour were collected from managers and
non-managerial employees in an SK central government Ministry using the critical incident
technique. The collected critical incidents were coded, classified and reduced to a smaller number
of behavioural categories. These were then compared against equivalent findings from a previous
SK private sector replication study using open, axial and selective coding to identify generic
behavioural criteria (GBCs) Findings: High degrees of convergence point towards the emergence
of a "two-factor" SK behavioural taxonomy of perceived managerial and leadership effectiveness
comprised of positive (n = 11) and negative (n = 4) GBCs of effective and ineffective managerial
behaviour. Practical implications: The GBCs constituting the deduced SK behavioural taxonomy
could be used by HRD practitioners to critically evaluate the efficacy of extant management and
leadership development (MLD) programmes, or to inform/shape the creation of new MLD
programmes. Additionally, they could be used by other HR professionals to critically evaluate the
relevance and efficacy of the assessment criteria used for existing management selection, 360-
degree feedback and formal performance appraisal systems. Originality/value: The emergence of
an SK behavioural taxonomy through Type 3 (emic-as-emic) and Type 4 (emic-and-etic)
indigenous research is a rare example of Eastern mid-range theory development. [ABSTRACT
FROM AUTHOR]
Copyright of European Journal of Training & Development is the property of Emerald Publishing Limited

Guo, Y., et al. (2022). "Internationalization of Chinese Higher Education: Is It Westernization?" Journal of
Studies in International Education 26(4): 436-453.
Internationalization has become a strategic policy priority for many Chinese higher education in the
process of becoming world-class universities. However, there is little research focusing on
students' experiences of internationalization at home. This research investigates how Chinese
undergraduates interpreted and experienced internationalization at a prestigious university in
China. Data for the study were collected through policy document analysis, semi-structured
interviews with students, and site visits. The results of the study reveal that students perceive
internationalization as Westernization, question the prominence of English in the university's
internationalization in both formal and informal curricula, and raise concerns about unequal access
to internationalization. The study interrogates the unidirectional orientation of internationalization
between China and the developed Western world. It calls for an approach to the de-Westernization
of internationalization, reclaiming indigenous Chinese epistemology, language, and culture. The
findings have important implications for an alternative social imaginary of internationalization for
researchers and policymakers. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Studies in International Education is the property of Sage Publications Inc.

Gerhardt-Strachan, K. (2022). "Exploring the place of spirituality in Canadian health promotion." Health
Promotion International 37(1): 1-10.
The field of health promotion advocates a socioecological approach to health that addresses a
variety of physical, social, environmental, political and cultural factors. Encouraging a holistic

93
 approach, health promotion examines many aspects of health and wellbeing, including physical,
mental, sexual, community, social and ecological health. Despite this holism, there is a noticeable
absence of discussion surrounding spirituality and spiritual health. This research study explored
how leading scholars in Canadian health promotion understand the place of spirituality in health
promotion. Using the fourth edition of Health Promotion in Canada (Rootman et al. , 2017) as the
sampling frame of recognized leaders in the field, 13 semi-structured qualitative interviews were
conducted with authors from the book. This study is situated within a critical health promotion
approach that utilizes methodologies aiming for social justice, equity and ecological sustainability. I
argue that by avoiding spirituality within health promotion frameworks and education, the
secularism of health promotion and its underlying values of Eurocentric knowledge production and
science remain invisible and rarely critiqued. This study intends to open up possibilities for
centering spiritual and non-Western epistemologies and ways of knowing that have been
marginalized, such as Indigenous understandings of health and wellbeing. Restoring right relations
with Indigenous peoples in Canada has taken on new urgency with the calls to action of the Truth
& Reconciliation Commission report (NCTR, 2015). This is one important way that health
promotion can fulfill its promise of being inclusive, relevant and effective for human and planetary
wellbeing. [ABSTRACT FROM AUTHOR]
Copyright of Health Promotion International is the property of Oxford University Press / USA

Gentile, V., et al. (2022). "Much being Written about Us, not much being Written with Us: Examining how
alcohol and other drug use by indigenous Australians is portrayed in Australian Government policies and
strategies: A discourse analysis." International Journal of Drug Policy 109: N.PAG-N.PAG.
<bold>Background: </bold>Using critical discourse analysis, this study examined the portrayal of
Aboriginal and Torres Strait Islander people in Australian Government policies regarding alcohol
and other drug (AOD) use.<bold>Methods: </bold>We used critical discourse analysis, informed
by an Indigenous Research Paradigm, to analyse texts and contexts of six key Australian
Government AOD drug policies; two Aboriginal AOD data documents, two reporting documents
and two AOD strategy documents.<bold>Results: </bold>The social practice analysis found issues
of power imbalance relating to the socio-political situation the documents were created in. Textual
analysis identified: culture being performative or functional in documents; cultural unsafety in
construction of targets and outcomes, and; the decentring of Aboriginal peoples in the framing of
the documents. The discourse analysis identified that the documents often wrote about Aboriginal
peoples rather than writing documents with or by Aboriginal peoples. This typically: absented
complexities of consultation occurring within a complex power imbalanced cultural interface; did
not support an Aboriginal paradigm; centred Gubba people in power and; promoted a paternalistic
view of 'helping' Aboriginal people.<bold>Conclusions: </bold>There is an urgent need to move
from policy relating to Aboriginal affairs that relies on a deficit discourse, to more effective AOD
policy that improves power balance in policy development, is written with or by Aboriginal people,
is inclusive of Aboriginal epistemologies and ontologies, and represents a paradigm-shift to a
strength-based approach. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Drug Policy is the property of Elsevier B.V.

Gasztold, B. (2022). "Environmental Neocolonialism and the Quest for Social Justice in Imbolo Mbue's
How Beautiful We Were." Text Matters(12): 195-210.
The article addresses the problems of environmental degradation, as illustrated and explored in
Imbolo Mbue's recent novel How Beautiful We Were (2021), which juxtaposes the fictional oil
company Pexton's corporate greed with the push for rapid economic growth in a less developed
world. Intrusions into the fictional African country's sovereignty are manifested by foreign capital's
extraction of its most valuable natural resource--oil--which results in environmental harm and the
disruption of Indigenous, communal life. The novel critiques the hazardous methods of crude oil
exploitation, which put human health and life at risk. It demonstrates how uneven distribution of
oil's benefits sanctions corruption and fosters economic injustice, while all attempts at restoring
justice are thwarted as much by local as by foreign culprits. The novel's defense of traditional ways
and the critique of Western modernity and capitalism encourage the search for grounds on which

94
 alternate epistemologies could be built. At the intersection of Western dominance and Indigenous
response, the novel explores how local groups mobilize the visions of the past to oppose extractive
projects. As the novel's nostalgic title signals the happy times now bygone, its multigenerational
interest brings modernity into focus. Finally, I argue that the novel's memories of colonial extractive
practices not only highlight the importance of resource temporalities around resource extraction but
also emphasize their impact on the future of local communities. [ABSTRACT FROM AUTHOR]
Copyright of Text Matters is the property of Wydawnictwo Uniwersytetu Lodzkiego

Flood, M. (2022). "Indigenous history in health education." Medical humanities.

Integrating Indigenous history in medical education prepares future providers to better understand
and critique their practice, their patient collaborators and the causes and consequences of
disease. Indigenous history offers students ready access to practise cultural humility and develop
facility with diverse medical epistemologies. Furthermore, as providers who will practise in a world
characterised by a climate catastrophe and its manifold health consequences, Indigenous history
is critical for contextualising the climate crisis, the manifold contemporary responses and avenues
towards reckoning and redress.; Competing Interests: Competing interests: None declared. (©
Author(s) (or their employer(s)) 2022. No commercial re-use. See rights and permissions.
Published by BMJ.)

Fish, J., et al. (2022). ""Walking in Two Worlds": Toward an Indigenist Ecological Systems Model for
Group Therapy." Counseling Psychologist 50(5): 622-648.
Walking in two worlds is a common metaphor Indigenous peoples use to describe their
experiences navigating the differences between Indigenous and Western epistemological and
ontological worldviews across various contexts. Despite wide support for this phenomenon, there
have been few attempts to address Indigenous–Western cultural incongruities through structural
changes in counseling psychology, although as a profession, it is well equipped to do so. Thus, we
propose for counseling psychology to move toward the Indigenist ecological systems model
(IESM) as an integrative framework for promoting Indigenous epistemologies and ontologies in
science and practice. We provide a brief overview of IESM and a direct application of the model
through a case illustration of Walking in Two Worlds, a psychotherapy group for Indigenous
peoples. With IESM, we describe creating an Indigenous-informed clinical intervention that
leverages Indigenous epistemologies and ontologies, prompting real ecological change. We
conclude with implications IESM has for counseling psychology. [ABSTRACT FROM AUTHOR]

Feliz, V. A., et al. (2022). "Strengthen and Respect Each Thread." International Journal of Environmental
Research and Public Health 19(21).
Through a culturally grounded epistemology, this article provides mental health practitioners and
researchers an overview of how generational trauma can impact the well-being of Black,
Indigenous, Latinx, and other historically marginalized communities. Historically, deficit-based
lenses frame the experiences of Black, Indigenous, and other People of Color (BIPOC). Discussion
of white supremacy as a factor that creates divisiveness, discontinuity, and othering is necessary
to understand mental healthcare for marginalized communities. Research has shown that
behaviors, identities, and expressions that are respected in indigenous cultures and communities
are most often misrepresented, ignored, erased, and ultimately misidentified as requiring
rehabilitation. In fact, researchers assert that the organizational culture of the mental health
industry limits access for minoritized communities due to lack of practitioner relational capacity,
and inclusive practices. This article illustrates examples of white supremist practices through
Native American storytelling to trace generational trauma from its origins, when Eurocentric
perspectives were imposed upon America's original inhabitants, to trauma caused by placement of
BIPOC children in the foster care and adoption system. While fully aware of the complexities of
mental health care, the authors argue that diverse cultural representations of identity, knowledge,
and collectivism should inform mental health practice, and research.

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Favaron, P. and C. Bensho (2022). "Rao bewa: los cantos medicinales del pueblo shipibo-konibo." Rao
bewa: The Medicinal Songs of the Shipibo-Konibo People. 24(2): 139-165.
The Shipibo-Konibo people settled mainly on the banks of the Ucayali River, are one of the most
numerous in the Peruvian Amazon. Their traditional healers called Meraya (or Onanya) are
recognized in the region for their great knowledge and their deep therapeutic tradition. In this
article the authors propose, based on solid ethnographic research of many years and their own
experiences in the traditional medicine field, a creative, philosophical, and poetic reflection on the
medicinal songs of the indigenous sages. Because both authors are registered members of the
Santa Clara de Yarinacocha Native Community and members (by affinity and kinship) of a Shipiba
family that has practiced traditional and visionary Amazonian medicine for many generations, the
article does not apply Eurocentric methodologies or technical writing, opting instead to speak from
within the Shipibo-Konibo people's own rationalities, epistemologies, and ontologies. The authors
argue that this type of writing allows them to give an account of ancestral knowledge with greater
fidelity to the words of the wise men and to express in a more profound way the rich poetic
heritage of the ancestors. This methodological perspective seeks to contribute to the formation of
an intercultural indigenous academy. (English) [ABSTRACT FROM AUTHOR]
El pueblo shipibo-konibo, asentado principalmente en las orillas del río Ucayali, es uno de los más
numerosos de la Amazonía peruana. Sus médicos tradicionales, llamados Meraya (u Onanya),
son reconocidos en la región por sus grandes conocimientos y su honda tradición terapéutica. En
el presente artículo, los autores proponen, con base en una sólida investigación etnográfica de
muchos años y en sus propias experiencias en el campo de la medicina tradicional, una reflexión
creativa, filosófica y poética en torno a los cantos medicinales de los sabios indígenas. Debido a
que ambos autores son comuneros empadronados de la comunidad nativa Santa Clara de
Yarinacocha y miembros (por afinidad y parentesco) de una familia shipiba que ha practicado la
medicina tradicional y visionaria amazónica por muchas generaciones, el artículo no aplica
metodologías eurocéntricas ni una escritura técnica. Se opta, más bien, por hablar desde adentro
de las propias racionalidades, epistemologías y ontologías del pueblo shipibo-konibo. Los autores
sostienen que este tipo de escritura permite dar cuenta de los saberes ancestrales con mayor
fidelidad a la palabra de los sabios y expresar de una manera más profunda la rica herencia
poética de los ancestros. Esta perspectiva metodológica busca ser un aporte en la formación de
una academia indígena intercultural. (Spanish) [ABSTRACT FROM AUTHOR]
O povo Shipibo-Konibo, estabelecido principalmente nas margens do rio Ucayali, é um dos mais
numerosos da Amazônia peruana. Seus médicos tradicionais, chamados Meraya (ou Onanya),
são reconhecidos na região por seu grande conhecimento e profunda tradição terapêutica. Neste
artigo, os autores propõem, com base em uma sólida pesquisa etnográfica de muitos anos e suas
próprias experiências no campo da medicina tradicional, uma reflexão criativa, filosófica e poética
sobre os cânticos medicinais dos sábios indígenas. Como ambos os autores são membros
registrados da Comunidade Nativa Santa Clara de Yarinacocha e membros (por afinidade e
parentesco) de uma família Shipiba que tem praticado a medicina tradicional e visionária da
Amazônia por muitas gerações, o artigo não aplica metodologias eurocêntricas ou uma escrita
técnica. Opta, em vez disso, por falar de dentro da própria racionalidade, epistemologias e
ontologias do povo Shipibo-Konibo. Os autores argumentam que este tipo de escrita permite dar
conta de conhecimentos ancestrais com maior fidelidade à palavra dos sábios e expressar de
forma mais profunda a rica herança poética dos antepassados. Esta perspectiva metodológica
procura contribuir para a formação de uma academia indígena intercultural. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Literatura: Teoría, Historia, Crítica is the property of Universidad Nacional de Colombia

Favaron, P. (2022). "Poesía y territorio en José María Arguedas: La ecopoética andina de Los ríos
profundos." Poetry and territory in José María Arguedas: The Andean ecopoetics of Deep Rivers.(44): 1-
17.
This article attempts to rethink Deep Rivers (1958) by José María Arguedas (1911-1969) from the
ecological concerns that mark our time, in order to account for the irreplaceable contribution and
relevance of the Andean writer and anthropologist. The aim is to carry out an ecopoetic

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 hermeneutic of Arguedas' novel, in conversation with some of his anthropological and linguistic
reflections, and highlighting some particular aspects of his biography. Arguedas' ecological
reflection draws on indigenous sensitivity and an understanding of all living beings as bearers of
conscience, affection and language. In this way, Arguedas' work opens epistemologies and
ontologies that, far from the hegemonic paradigm of scientistic and positivist modernity, conceive
of the profound and intimate interdependence of the human being with the sacred fabric of life.
(English) [ABSTRACT FROM AUTHOR]
Este artículo trata de repensar Los ríos profundos (1958) de José María Arguedas (1911-1969) desde las
preocupaciones ecológicas que signan nuestra época, para dar cuenta del insustituible aporte y
vigencia del escritor y antropólogo andino. En conversación con algunas de sus reflexiones
antropológicas y lingüísticas, y resaltando algunos aspectos particulares de su biografía, se
propone realizar una hermenéutica ecopoética de la novela de Arguedas. La reflexión ecológica
de Arguedas bebe de la propia sensibilidad indígena y de una racionalidad afectiva que le permite
comprender que todos los seres vivos somos portadores de consciencia, de afecto y de lenguaje.
De esta manera, la obra Arguedas abre epistemologías y ontologías que, lejos del paradigma
hegemónico de la modernidad cientificista y positivista, conciben la profunda e íntima
interdependencia del ser humano con el tejido de la vida. (Spanish) [ABSTRACT FROM AUTHOR]
Este artigo tenta repensar Os rios profundos (1958) de José María Arguedas (1911-1969) a partir das
preocupações ecológicas que marcam nosso tempo, a fim de dar conta da contribuição
insubstituível e da validade do escritor e antropólogo andino. Em conversa com algumas de suas
reflexões antropológicas e lingüísticas, e destacando alguns aspectos particulares de sua
biografia, é proposto realizar uma hermenêutica ecopética do romance de Arguedas. A reflexão
ecológica de Arguedas baseia-se em sua própria sensibilidade indígena e em uma racionalidade
afetiva que lhe permite compreender que todos os seres vivos são portadores de consciência,
afeto e linguagem. Desta forma, o trabalho de Arguedas abre epistemologias e ontologias que,
longe do paradigma hegemônico da modernidade cientista e positivista, concebem a profunda e
íntima interdependência do ser humano com o tecido da vida. (Portuguese) [ABSTRACT FROM
AUTHOR]
Copyright of Revista la Palabra is the property of Revista la Palabra

Efimoff, I. (2022). "A Thematic Analysis of Indigenous Students' Experiences with Indigenization at a
Canadian Post-secondary Institution: Paradoxes, Potential, and Moving Forward Together." International
Indigenous Policy Journal 13(1): 1-29.
Indigenization is a relatively new phenomenon in Canada. It is a broad concept that includes
everything from changing physical spaces to challenging Western epistemologies and the status
quo. In this study, I describe nine Indigenous students' experiences with Indigenization at the
University of Saskatchewan. Students were impacted both positively and negatively by their
engagement: They described both opportunities borne of engagement with Indigenization and
detriments such as exhaustion and lack of basic needs. In terms of methods to Indigenize, the
participants described the importance of representation, centring Indigenous values and
knowledges, and creating communities that can Indigenize. I end the paper with four policy
recommendations for post-secondary institutions interested in Indigenization. [ABSTRACT FROM
AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Dorries, H. (2022). "What is planning without property? Relational practices of being and belonging."
Environment & Planning D: Society & Space 40(2): 306-318.
What is planning without property? This question was recently posed to me following a conference
presentation. In this paper, I argue that taking this question seriously reveals unchallenged
assumptions about the relationship between planning and property. Focusing on Canada as a
settler colonial liberal democracy, I respond to this question by looking at the Indian Act which has
supported colonial dispossession and assimilation in Canada for almost 200 years and rely on
Brenna Bhandar's conceptualization of "racial regimes of property" as a means of examining how
racial subjects and private property are co-produced. I then look to the practices reflected in the

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 creation of Nadia Myre's artwork Indian Act to show how Indigenous epistemologies can aid in the
conceptualization of planning without property. I argue that planning without property would be an
approach to planning that would be focused on identifying, making, and strengthening the human
and more-than-human relationships the flourishing of life requires. Thus, planning without property
would support practices of being and belonging rather than practices of exclusion and domination.
[ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning D: Society & Space is the property of Sage Publications Inc.

Dillon, L. (2022). "Civilizing swamps in California: Formations of race, nature, and property in the
nineteenth century U.S. West." Environment & Planning D: Society & Space 40(2): 258-275.
This paper examines the production of settler ecologies through nineteenth century swamp
reclamation projects in California. It focuses on the transformation of inland swamps into
agricultural land and San Francisco salt marshes and tidelands into urban real estate. I argue that
swamp reclamation was both an economic and a racial project. Swamp reclamation sought to
transform perceived wastelands into productive property. Swamp reclamation was also a racial
project, in at least three ways. First, it aimed to transform colonial environments for the health of
the white settler body. Second, draining swamps and making solid land depended on a racialized
labor force. Third, swamp reclamation was accelerated through government subsidies that largely
benefitted white settlers at the same time the state of California disenfranchised Black, Chinese,
and Indigenous residents and supported racial immigration policies. These formations of race,
nature, and property were established by law and political economy, and undergirded by settler
epistemologies of space and nature. By studying the discourses and practices of swamp
reclamation in nineteenth century California, this paper contributes to scholarship on the
production of settler ecologies under conditions of racial capitalism. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning D: Society & Space is the property of Sage Publications Inc.

Dei, G. J. S. and A. Adhami (2022). "Coming to Know and Knowing Differently: Implications of Educational
Leadership." Educational Administration Quarterly 58(5): 780-809.
Our paper will examine the question of counter-hegemonic knowledge production in the Western
academy and the responsibilities of the Racialized scholar coming to know and producing knowing
to challenge the particularity of Western science knowledge that masquerades as universal
knowledge in academia. We engage the topic from a stance examining the coloniality of
knowledge in educational leadership by centering Indigenous knowledge systems in the academy
as a means to disrupt Euro-colonial hegemonic knowledging. We ask: How do we challenge the
"grammar of coloniality" of Western knowledge and affirm the possibilities of a reimagining of "new
geographies" and cartographies of knowledge as varied and intersecting ontologies and
epistemologies that inform our human condition as "learning experiences, research, and
knowledge generation" practices? The paper highlights epistemic possibilities of multicentricity,
that is, multiple ways of knowledge as critical to understanding the complete history of ideas and
events that have shaped and continue to shape human growth and development. The paper
highlights Indigeneity as a salient entry point to producing counter-hegemonic knowing. The paper
concludes pointing to implications for educational "re-search" and African educational futurity.
[ABSTRACT FROM AUTHOR]
Copyright of Educational Administration Quarterly is the property of Sage Publications Inc.

De-Abreu, S., et al. (2022). "Teaching holistic environmental thought: A classroom approach." Thinking
Skills & Creativity 46: N.PAG-N.PAG.
• Multicultural environmental pedagogies were evaluated in a design-based study. • Plural
pedagogies allowed for holistic analysis of complex environmental problems. • Indigenous
educators cultivated a transformative learning environment. • Storytelling and games aided student
engagement and experiential learning. Climate change has exacerbated environmental problems
globally, exposing the inadequacy of land management plans designed to function best under
stable and predictable circumstances. Indigenous land management practices have received
considerable attention for maintaining resilient, biodiverse ecosystems in the face of change and

98
 complexity. This has stimulated ample research on transdisciplinary collaboration between
Western science and Indigenous Ways of Knowing (IWK) to promote sustainable land
management practices. Equitable partnership that furthers these goals may remain out of reach,
however, without addressing the ongoing marginalization and erasure of Indigenous ontologies
and epistemologies. A fundamental shift toward epistemologically plural, multicultural approaches
in environmental science education in the United States is vital for ameliorating deep-rooted,
systemic, cultural injustices in land management. The failure to incorporate plural epistemologies
in the classroom may help to explain the intractable nature of environmental problems through the
suppression of ideological diversity needed to address complex problems. In this study,
community-based design research (CBDR) was utilized over a three-year period to design a
multicultural framework for environmental education in collaboration with tribal and place-based
educators. It was conducted within a university-level environmental science course taught at the
University of Washington in the Northwestern United States. This collaborative effort included
members and educators from three Washington State tribes and a multidisciplinary team of K-12
and university-level instructors. Through an iterative process, our team developed curricula to
decolonize environmental science education using holistic pedagogical tools from both Western
and Indigenous traditions. [ABSTRACT FROM AUTHOR]

de Castro Albernaz, P. (2022). "ENCONTRO DE SABERES E CIÊNCIA GOETHEANA:

EPISTEMOLOGIAS DO COSMOS VIVO." MEETING OF KNOWLEDGES AND GOETHEAN SCIENCE:
EPISTEMOLOGIES OF THE LIVING COSMOS. 14(2): 334-356.
This article seeks to weave some approaches between the Project Meeting of Knowledges and the
Goethean science as alternative ways to the current epistemic crisis. For this, I raise some
questions about the Meeting of Knowledges and the role of masters of traditional know-ledges in
the project, reflecting on the concept of master in our educational tradition. Then, I synthesize
some works of contemporary authors on Goethean science as an alternative epistemology to the
dominant scientific paradigm. Finally, based on the concept of epistemologies of the living cosmos,
proposed by José Jorge de Carvalho, I present some questions posed by Davi Kopenawa
Yanomami and Antônio Bispo dos Santos during their classes given in the Meeting of Knowledges
course at UFRR, in 2021, during the chronic phase of the Covid-19 pandemic. The classes taught
by the masters addressed the current epistemological crisis, for which Goethean science and
indigenous and Afro-Brazilian epistemes have important contributions in the way of an
anthropology (and a science) of life. (English) [ABSTRACT FROM AUTHOR]
Este artículo busca tejer algunas aproximaciones entre el Proyecto Encuentro de saberes y la ciencia
goetheana como caminos alternativos a la actual crisis epistémica. Para ello planteo algunas
interrogaciones sobre el Encuentro de Saberes y el rol de los maestros de saberes tradicionales
en el proyecto, reflexionando sobre el concepto de maestro en nuestra tradición educativa. Luego,
sintetizo algunas obras de autores contemporáneos sobre la ciencia goetheana como
epistemología alternativa al paradigma científico dominante. Finalmente, con base en el concepto
de epistemologías del cosmos viviente, propuesto por José Jorge de Carvalho, presento algunas
preguntas planteadas por Davi Kopenawa Yanomami y Antônio Bispo dos Santos durante sus
clases impartidas en el curso del Encuentro de Saber en la UFRR, en 2021, en plena fase crónica
de la pandemia del Covid-19. Las clases de los maestros abordaron la crisis epistemológica
actual, para lo cual la ciencia goetheana y las epistemes indígenas y afrobrasileñas tienen aportes
importantes en el camino de una antropología (y una ciencia) de la vida. (Spanish) [ABSTRACT
FROM AUTHOR]
Este artigo busca tecer algumas aproximações entre o projeto Encontro de Saberes e a ciência
goetheana como caminhos alternativos à crise epistêmica atual. Para isso, levanto algumas
questões sobre o Encontro de Saberes e a atuação dos mestres e mestras dos saberes
tradicionais no projeto, refletindo sobre o conceito de mestre na nossa tradição educacional. Em
seguida, sintetizo algumas reflexões de autores contemporâneos sobre a ciência goetheana como
epistemologia alternativa ao paradigma científico dominante. Por fim, a partir do conceito de
epistemologias do cosmos vivo, proposto por José Jorge de Carvalho, apresento algumas
questões trazidas por Davi Kopenawa Yanomami e Antônio Bispo dos Santos durante suas aulas

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 ministradas na disciplina do Encontro de Saberes na UFRR, em 2021, em meio à fase crônica da
pandemia da covid-19. As aulas dos mestres abordaram a crise epistemológica atual, para a qual
a ciência goetheana e as epistemes indígenas e afro-brasileiras possuem importantes
contribuições no caminho de uma Antropologia (e de uma ciência) da vida. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Amazônica: Revista de Antropologia is the property of Amazonica: Revista de Antropologia

Davies, D. (2022). "Educating hypocrisy: private–public partnerships and management of multicultural

projects in Taiwan." Diaspora, Indigenous & Minority Education 16(3): 153-168.
The years following the end of martial law and the democratization of Taiwan have been marked
by sizable political and social reform. In the interests of increasing social participation and
decreasing direct state control of economic and social development programs, public–private
partnerships (PPP) have been emphasized as the primary means to provide public services.
Through an investigation into the functioning of a landmark project in the newest wave of
educational reform orientated toward the localization and indigenization of elementary school
educational materials, this paper will investigate the role that private entities have taken in the
provision of education services. The extent that the privatization of education services serves to
meet the goals and standards of Indigenous education will be discussed using a theoretical
framework developed through the application of Tribal Critical Race Theory and Culturally
Responsive Schooling. Semi-structured interviews with administrators, teachers, artists, and
editors tasked with developing Indigenous centered learning materials problematize and question
the procedural norms, conflicts of interest, and structural bias exacerbated by the increased
presence of private entities. Through the experiences and counter narratives of participants, the
issues of local alienation, limited consultation, and restricted Indigenous participation are revealed
to be core issues in promoting Indigenous sovereignty and self-determination, tackling racism, and
engaging with Indigenous epistemologies. This rare evaluation of the means by which multicultural
education projects are realized by market-based forces acts to highlight the obstacles and practical
limitations of PPP in the provision of essential public services in Indigenous areas. [ABSTRACT
FROM AUTHOR]

Curley, A., et al. (2022). "Decolonisation is a Political Project: Overcoming Impasses between Indigenous
Sovereignty and Abolition." Antipode 54(4): 1043-1062.
In this article we seek to intervene in conversations that frame Black abolition and decolonisation
as antagonistic political projects. We respond to Garba and Sorentino's (2020) "Slavery is a
metaphor", which critiques Tuck and Yang (2012; "Decolonization is not a metaphor") and
decolonisation. Our concern is that scholarship in this vein denies Indigenous sovereignty and
futurity while unnecessarily characterising decolonisation as antiblack. We contend that
ontological, epistemological, and disciplinary traps lead to this problem: reductions, conflations,
and taking settler-enslavers' word as truth. We suggest that critiques of settler colonial studies
shouldn't be confused with the aims of Indigenous decolonisation, where the former is largely
driven by white scholarship and the latter is an Indigenous-led project rooted in Indigenous
epistemologies. We focus on questions of land and sovereignty, gesturing toward framings that are
inclusive of Black, Native, and immigrant communities. [ABSTRACT FROM AUTHOR]
Copyright of Antipode is the property of Wiley-Blackwell

Cooley, T. C. (2022). "Place-Based Education as Liberatory Praxis." Vermont Connection 43(1): 57-75.
Indigenous students are severely underrepresented in higher education, and in STEM disciplines
in particular. There is a lack of research critiquing the hegemonic culture of STEM programs in the
United States that may present challenges to students pursuing these degrees from Indigenous
communities. Using Tribal Critical Race Theory and Native Student Identity Development Theory, I
examine the ways in which STEM programs throughout the United States harms and excludes
Indigenous students, and seek to uncover ways that we can build Engineering departments which
are more inclusive of varying worldviews, with a particular emphasis on Indigenous
epistemologies. Specifically, I offer Place-Based education as a particular liberatory praxis in

100
 education which is conducive to Indigenous paradigms and has transformative potential within
STEM disciplines. Implications for the University of Vermont are discussed. [ABSTRACT FROM
AUTHOR]

Cisneros, N. A. (2022). "Indigenous Girls Write, Right!? Unsettling Urban Literacies with Indigenous
Writing Pedagogies." Urban Education 57(10): 1757-1783.
This article begins with the fundamental premise that Indigenous adolescent girls are writers.
Indigenous adolescent girls speak and write in multitudes of voices, yet their physical and literary
presence is often unaccounted in educational research and writing. Guided by the theoretical
insights of Chicana Feminist Epistemology and Tribal Critical Race Theory this paper illuminates
how Indigenous Writing Pedagogies (IWP) emerged to acknowledge land and gendered
relationships in urban schools. The author presents implications for Indigenous notions of literacies
and relationships that can be elevated by educators working in and out of urban school spaces.
[ABSTRACT FROM AUTHOR]
Copyright of Urban Education is the property of Sage Publications Inc.

Ciofalo, N. (2022). "Making the road caminando de otra manera: Co-constructing decolonial community
psychologies from the Global South." American Journal of Community Psychology 69(3-4): 426-435.
Current discussion on coloniality dismantles structures embedded in neoliberal capitalism that
maintain and perpetuate social pathologies. Theories and praxes emerging from Abya Yala (North,
Central, and South America) provide academic and nonacademic contributions to co-construct
community psychologies de otra manera (otherwise). These accountable ways of knowing and
acting in cultural context and local place, become ways of making counterculture to inform
decolonial community psychologies. The epistemologies of the Global South have produced
invaluable teachings for transformative revisions of community psychology within frameworks that
go beyond liberation and toward decoloniality. Activist women and decolonial feminists from the
Global South, contest patriarchal rationality and universalism and co-construct new ways of being,
thinking-feeling, sentipensar, and acting. Decolonial paradigms weave networks of solidarity with
communities in their struggles to sustain Indigenous cosmovisions, delinking from western-centric
ideologies that are not anthropocentric and promote sustainability, epistemic and ecological justice,
and Sumak Kawsay/Buen Vivir (wellbeing) that includes the rights of the Earth. This paper
deepens into decolonial community psychologies from Abya Yala that are making the road
caminando (walking) de otra manera by applying methodologies of affective conviviality with
communities, sentipensando, and co-authoring collective stories that weave pluriversal solidary
networks within ecologies of praxes into colorful tapestries of liberation. These are the proposed
coordinates to sketch pathways toward decoloniality. (© 2021 Society for Community Research
and Action.)

Chang, W.-C. and K. M. Viesca (2022). "Preparing Teachers for Culturally Responsive/Relevant
Pedagogy (CRP): A Critical Review of Research." Teachers College Record 124(2): 197-224.
Context: Proposed more than two decades ago, culturally relevant/responsive teaching or
pedagogy (CRP) is one promising approach to transforming the education experience of
historically marginalized groups. The development of CRP has since inspired changes in teacher
education programs and resulted in considerable research on preparing teachers for CRP.
However, critics have argued that much work on CRP has not fulfilled its transformative potential of
addressing racism and the white-supremacist foundations underlying teacher education research
and practice and have urged CRP research to grow from the existing knowledge base and to
innovate. Purpose of Study: This study critically examines the research practices of empirical
studies on preparing K-12 preservice teachers for CRP in the United States by merging ideas of
research as social practice with critical race theory, critical whiteness studies, and Indigenous
epistemologies to argue for research as racialized social practice. The goal is to provide
perspectives and lines of research that are true to the radical shifts the original theories called for,
yet might not have been fully fulfilled. Research Design: This critical literature review applies the
research-as-racialized-social-practice lens to examine how CRP research studies frame problems

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 and research questions, elaborate theoretical frameworks and research methodology, and discuss
findings and implications. Our analysis positions CRP research on the research-as-racialized-
social-practice continuum, ranging from maintaining the racist status quo to intentionally disrupting
it. Findings: Our analysis reveals that dominant research practices—emphasizing the problem of
individual deficiencies rather than inequitable systems, employing a research logic focusing on
linearity rather than complexity, and lacking in-depth examination of racialized and cultural ways of
knowing for both researchers and participants—maintain the inequitable status quo rather than
disrupting taken-for-granted assumptions and practices. While we recognize the important work
and useful knowledge accumulated by this body of literature over two decades, we urge teacher
educators and researchers to stay vigilant and resist research epistemologies and practices that
recenter, recycle, and maintain whiteness, perpetuating the racist status quo. Conclusions: We
recommend that teacher education researchers can construct research questions capable of
generating new knowledge to disrupt racial injustice; utilize and further develop critical theoretical
frameworks that sufficiently attend to various aspects of race and racism in teaching, learning, and
society, and are meaningfully linked to disruptive research methodologies; and, finally, attend
clearly to the ability of research to disrupt the racist status quo within their findings and
implications. [ABSTRACT FROM AUTHOR]

Cattelino, J. R. and A. Simpson (2022). "Rethinking Indigeneity: Scholarship at the Intersection of Native
American Studies and Anthropology." Annual Review of Anthropology 51(1): 365-381.
The twenty-first century has witnessed a surge of scholarship at the sometimes-perilously sharp
edge of anthropology and Native American and Indigenous studies. This review sets forth from a
disciplinary conjuncture of the early 2000s, when anthropology newly engaged with the topic of
sovereignty, which had long been the focus of American Indian studies, and when the long-
standing anthropological interest in colonialism was reshaped by Indigenous studies attention to
the distinctive form labeled settler colonialism. Scholars working at this edge address political
relationality as both concept and methodology. Anthropologists, in turn, have contributed to
Indigenous studies a commitment to territorially grounded and community-based research and
theory building. After outlining the conjuncture and its methodological entailments, the review turns
to two directions in scholarship: reinvigorated ethnographic research on environment and on
culture and economy. It concludes with reflection on the implications of this conjuncture for
anthropological epistemology and disciplinary formation. [ABSTRACT FROM AUTHOR]
Copyright of Annual Review of Anthropology is the property of Annual Reviews Inc.

Carroll, S. R., et al. (2022). "Reclaiming indigenous health in the US: moving beyond the social
determinants of health." International Journal of Environmental Research and Public Health 19(12).
The lack of literature on Indigenous conceptions of health and the social determinants of health
(SDH) for US Indigenous communities limits available information for Indigenous nations as they
set policy and allocate resources to improve the health of their citizens. In 2015, eight scholars
from tribal communities and mainstream educational institutions convened to examine: the
limitations of applying the World Health Organization's (WHO) SDH framework in Indigenous
communities; Indigenizing the WHO SDH framework; and Indigenous conceptions of a healthy
community. Participants critiqued the assumptions within the WHO SDH framework that did not
cohere with Indigenous knowledges and epistemologies and created a schematic for
conceptualizing health and categorizing its determinants. As Indigenous nations pursue a policy
role in health and seek to improve the health and wellness of their nations' citizens, definitions of
Indigenous health and well-being should be community-driven and Indigenous-nation based.
Policies and practices for Indigenous nations and Indigenous communities should reflect and arise
from sovereignty and a comprehensive understanding of the nations and communities' conceptions
of health and its determinants beyond the SDH.

Cardoso, J. V. and M. R. Pacheco-Pizarro (2022). "Water rights, indigenous legal mobilization and the
hybridization of legal pluralism in Southern Chile." Legal Pluralism & Critical Social Analysis 54(1): 117-
146.

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 Experiences in Andean countries reveal that constitutional recognition of plural rights systems is
not enough to reduce the detrimental impacts of hydropower on Indigenous communities. In this
article, critical legal pluralism serves as an entry point from which to raise questions about the
formal recognition of Indigenous legal orders in Chile. Drawing from an hydroelectic project that
would dam the Neltume lake, this study examines how to take diverse local water rights systems
seriously, without wiping them out by equilizing their divergences with logically ordered,
hierarchically differentiated, official law. Accordingly, it shows how a series of legal networks
overlap, intersect, and mutually shape each other, as it relates to struggles over water control in
Mapuche-Williche territories. Through an ongoing engagement with critical anthropological
thought, the article ends by addressing how it can be challenging to translate Indigenous
epistemologies and political identities into the most official of all state documents, namely, the
Constitution. Considering the present-day constitution-making process in Chile, the research
combines several techniques for gathering qualitative data, including in-depth interviews with
respondents involved in the conflict, videography, document analysis, and secondary historical
sources. [ABSTRACT FROM AUTHOR]
Copyright of Legal Pluralism & Critical Social Analysis is the property of Taylor & Francis Ltd

Bishop, M. (2022). "Indigenous education sovereignty: another way of 'doing' education." Critical Studies
in Education 63(1): 131-146.
With schools known to be sites of harm for many Indigenous peoples, both historically and
currently, this paper re-considers 'doing' education another way. As a Gamilaroi woman, educator
and researcher, I contemplate the ways Indigenous sovereignty is conceptualised and enacted by
Aboriginal and Torres Strait Islander people in the country now known as Australia. This provides
the foundations to apply broader understandings of sovereignty to the notion of education
sovereignty. Using narrative and storytelling, I aim to show education sovereignty before
considering potential elements involved in doing education sovereignty. I identify six
interconnected elements that underpin education sovereignty, including: Pattern Thinking; Country;
Time; Relationality; Intergenerational Reciprocity; and Agency. These elements provide a deeper
understanding of what education sovereignty could look like, and therefore another way of 'doing'
education for all students, grounded in Indigenous axiologies, ontologies and epistemologies.
[ABSTRACT FROM AUTHOR]

Biles, B., et al. (2022). "Appraising community driven health research with Aboriginal and Torres Strait
Islander communities: a scoping review using the Aboriginal and Torres Strait Islander Quality Appraisal
Tool." Health Promotion International 37(5): 1-14.
Most research involving Aboriginal and Torres Strait Islander peoples has been conducted by non-
Indigenous people and has not been a positive experience for many Aboriginal and Torres Strait
Islander communities. This scoping review maps approaches to health research involving
Aboriginal and Torres Strait Islander peoples and communities in Australia from the last two
decades. A literature search found 198 papers, of which 34 studies met the inclusion criteria. The
Aboriginal and Torres Strait Islander Quality Appraisal Tool was then used to map the quality of the
reported community driven research. The Quality Appraisal Tool privileges, Aboriginal and Torres
Strait Islander people's epistemologies and ethical research governance. The findings reported on
strengths and identified areas for improvement in reporting community driven research.
[ABSTRACT FROM AUTHOR]
Copyright of Health Promotion International is the property of Oxford University Press / USA

Bennett, B. and H. Redfern (2022). "An intercultural critical reflection model." Journal of Social Work
Practice 36(2): 135-147.
Critical reflection is an important tool used by social workers to develop culturally responsive
education, practice, and supervision. Current frameworks provide clearly defined processes for
learners and professionals to create culturally safe learning and practice. However, in the models
currently used in Australian social work, there is no representation of Aboriginal ways of knowing,
being and doing. In this paper, we introduce a new model which integrates, for the first time, both

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 Western and Aboriginal Peoples? epistemologies in critical reflection. This model is intended to be
used by Aboriginal and Torres Strait Islander and non-Indigenous learners and professionals who
are dedicated to creating culturally safe spaces that acknowledge and integrate Aboriginal
Peoples? culture and wisdom. The aim of the model is to support social workers to reflect deeply,
then integrate and act on their learning in a culturally responsive way that may create
transformative practice.

Barth Gomes, L., et al. (2022). "A trilha etnoecológica da aldeia Yvy Poty: reflexões sobre a epistemologia
Mbya Guarani." The ethnoecological trail of the Yvy Poty indigenous village: reflections on the Mbya
Guarani epistemology. 22(49): 187-212.
This paper, resulting from a research study in the field of education, focused on the knowledge and
pedagogical practices of the Mbya Guarani, makes reflections that emerged during a study
experience in the village Yvy Poty, located in the County of Barra do Ribeiro, in the State of Rio
Grande do Sul. On this occasion, we walked an ethnoecological trail, built by the community, as an
educational space for maintaining the culture and sharing Mbya Guarani knowledge and
methodologies with non-indigenous people. The purpose of this paper is to understand elements of
the Mbya Guarani epistemology arised from the experience of the Yvy Poty ethnoecological trail.
To interpret the data, the hermeneutic approach was used, through which it was possible to
understand that orality, collective, emotions and territory are constitutive elements of the Mbya
Guarani epistemology. (English) [ABSTRACT FROM AUTHOR]
Este ensaio, decorrente de pesquisas no campo da educação, com foco nos saberes e nas práticas
pedagógicas dos Mbya Guarani, tece reflexões que emergiram durante uma vivência de estudos
na aldeia Yvy Poty, localizada no município de Barra do Ribeiro, no estado do Rio Grande do Sul.
Nesta ocasião, percorremos uma trilha etnoecológica, construída pela comunidade, como um
espaço educativo de manutenção da cultura e de compartilhamento de saberes e de metodologias
Mbya Guarani com não indígenas. O objetivo do texto consiste em compreender elementos da
epistemologia Mbya Guarani a partir da vivência da trilha etnoecológica Yvy Poty. Para interpretar
os dados, utilizou-se a abordagem hermenêutica, por meio da qual foi possível compreender que
a oralidade, o coletivo, as emoções e o território são elementos constitutivos da epistemologia
Mbya Guarani. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Revista Tellus is the property of Revista Tellus

Badruddoja, R. (2022). "Bones of the Womb: Healing Algorithms of BIPOC Reproductive Trauma with
Rituals, Ceremonies, Prayers, Spells, and the Ancestors (The Production of Life Affirming Epistemology of
Grief)." Hypatia 37(4): 619-641.
How do we BIPOC folx survive amid cavernous terror and soul-ripping trauma? In this heart-
centered literary story, I embark on a mystical, womanist narration— autohistoria - teoría —to
provide the broken-hearted a pathway to better conceptualize and practice irreparable grief. From
the incomprehensible pain of walking through the loss of three of my children as a WoC in the
American nation-state, I serve as a mirror to BIPOC folx who sit in loss of any kind, and I
demonstrate how to piece back together the wandering fragments of our Soul from shattering grief.
In this work, I respond to the paucity of BIPOC-centered (un)birth trauma research by raising the
volume on BIPOC reproductive trauma. I urgently step away from the multilayered inadequacies
and insufficiencies of "western" psychotherapeutic models of trauma healing that are violent to us
BIPOC folx and serve to pathologize our grief, and I dedicate myself to excavating critical
Indigenous epistemology. I accomplish this with a deliberate and intentional blend of the personal,
spiritual, and the scholarly to uncover the ways in which our narratives as BIPOC folx are often
erased within material experiences. [ABSTRACT FROM AUTHOR]
Copyright of Hypatia is the property of Cambridge University Press

Aziz, J. and F. Hashim (2022). "Exploring Global Decolonising Projects and English Studies in the 21st
Century: A Thematic Analysis." GEMA Online Journal of Language Studies 22(2): 128-140.
Decolonisation projects have proliferated with the increasing awareness of the hegemony that
comes with globalisation. Decolonising English studies (both language and literature) is nothing

104
 new and often manifested at the implementation levels with the use of local literary texts and
localised Englishes in the classroom. What collective voice has decolonising English studies
achieved in relation to other decolonising projects, however, has not been fully scrutinised. The
aim of this paper is to review past studies on some areas affected by the decolonising project and
to try establishing its relationship to English studies itself. The overarching concern is expressed by
these research questions: 1) What are some examples of decolonisation projects that can be
found?; 2) What are the common themes of past studies on decolonisation projects?; And 3) How
are these past studies contributing to the decolonisation of English studies? To achieve this, the
review of literature is organised thematically to create links and synthesis. This paper adopts the
definitions of decolonisation by Meera Ashar (2015) and Shahjahan et al. (2022). The thematic
analysis reveals three main themes which are privileging indigenous knowledge, a re-evaluation of
the curriculum, and the questioning of the epistemology of knowledge itself, with the first two
themes bookending the last theme. We conclude that English studies should be coded as a tool of
cultural-political literacy that is useful in helping us make sense of how inequalities are being
reproduced via literary texts and the English language. This finding contributes toward an
alternative understanding of the evolution in pedagogy and the innovative approaches in English
studies so that its cultural imperialism is eliminated while providing a vanguard of possible
retheorisation. [ABSTRACT FROM AUTHOR]
Copyright of GEMA Online Journal of Language Studies is the property of GEMA Online Journal of
Language Studies

Audley, S. and A. B. D’Souza (2022). "Creating third spaces in K-12 socio-environmental education
through indigenous languages: a case study." Globalizations: 1-16.
To recognize and respond to the social injustice of climate change impacts, children require
curriculum/pedagogies that render settler colonialism visible while dialoguing across pluri-versal
perspectives. We present a case study of a school in Northeastern United States that taught the
Abenaki language and knowledge on traditional Abenaki Land to non-indigenous students in a 4–
5th-grade classroom. Utilizing Mignolo's [2011. Geopolitics of sensing and knowing: On
(de)coloniality, border thinking and epistemic disobedience. Postcolonial Studies,
<italic>14</italic>(3), 273–as283] concepts of ‘epistemic disobedience’ through ‘de-linking’ and
‘de-centering’ to challenge structural/curricular settler colonialism, we found that the school must
first be open to, and appreciative of, non-dominant epistemologies to set the stage for epistemic
disobedience. We identified teaching the language of the Land, on the Land as de-coloniality as
praxis. However, we also identified curricular epistemic frictions with the Science teacher and their
pedagogies which attempted to epistemically recentre students' thinking around the Standardized
Account of science. [ABSTRACT FROM AUTHOR]
Copyright of Globalizations is the property of Routledge

Anwana, E. O. (2022). "DECOLONISING THE LAW CURRICULA AT UNIVERSITIES OF TECHNOLOGY:

STUDENTS' PERSPECTIVE ON CONTENT." South African Journal of Higher Education 36(1): 59-75.
Universities of technologies (UoT's) unlike most traditional universities in South Africa do not have
law faculties and therefore only certain law modules such as commercial law, corporate law and
other business law courses are offered to students. This article seeks to examine the extent to
which Africanist epistemologies and perspectives should be included in the content of the business
law curricula in UoT's. The article applies the mixed methods research approach. Questionnaires
with both closed and open-ended questions are administered to second year business law
students of the Durban University of Technology (DUT). A semistructured interview is conducted
with third year business law students to ascertain their perceptions of the first year business law
curricula and the content they would like to see included in the curricula. The results indicates that
African students desire the inclusion of their lived experiences and epistemologies in the business
law curricula. Students desire the inclusion of the indigenous jurisprudence of Ubuntu, traditional
dispute settlement mechanisms, and other indigenous traditional contractual practices in the
business law curricula. The findings will assist higher education managers and university curricula

105
 developers in developing an inclusive curricula that will meet the demands of African students.
[ABSTRACT FROM AUTHOR]

Antonio Chagas, M. and A. S. Monteiro Filocreão (2022). "CARTOGRAFIA DO COLONIALISMO,

POLÍTICA AMBIENTAL E ZONAS LIBERTÁRIAS NAS PERSPECTIVAS DAS EPISTEMOLOGIAS DO
SUL." CARTOGRAPHY OF COLONIALISM, ENVIRONMENTAL POLICY AND LIBERTARIAN ZONES
FROM THE PERSPECTIVES OF EPISTEMOLOGIES OF THE SOUTH.(40): 1-14.
The proposal of a cartography of colonialism incites indisciplinary thinking, which transits in the
interregnum of readings that analyze the movement of commodity capitalism, environmental
conflicts and struggles for libertarian zones. In Brazil, the destruction of the Amazon forest, the
mining tragedies and the violence against forest peoples are examples that place nature in a
condition subdued by the colonialism of power. In this article, affiliat with epistemologies of the
South to rethink the place of nature in environmental policy from the handicraft socioenvironmental
practices in the Amazon, as in the case of Indigenous Lands and Extractive Reserves. (English)
[ABSTRACT FROM AUTHOR]
La propuesta de una cartografía del colonialismo instina el pensamiento indisciplinado, que transita en el
interregno de las lecturas que analizan el movimiento del capitalismo de las commodities, los
conflictos ambientales y las luchas por zonas libertarias. En Brasil, la destrucción de la selva
amazónica, las tragedias de la minería y la violencia contra los pueblos de la selva son ejemplos
que colocan a la naturaleza en una condición subalterna al colonialismo del poder. Este artículo se
afilia a las epistemologías del Sur para repensar el lugar de la naturaleza en la política ambiental a
partir de la artesanías de las prácticas socioambientales en la Amazonia, como en el caso de las
Tierras Indígenas y las Reservas Extractivas. (Spanish) [ABSTRACT FROM AUTHOR]
A proposta de uma cartografia do colonialismo instiga o pensamento indisciplinar, que transita no
interregno das leituras que analisam a movimentação do capitalismo das commodities, os conflitos
ambientais e as lutas por zonas libertárias. No Brasil, a destruição da Floresta Amazônica, as
tragédias da mineração e a violência contra os povos da floresta são exemplos que colocam a
natureza numa condição subalterna ao colonialismo do poder. Este artigo filia-se às
epistemologias do Sul para repensar o lugar da natureza na política ambiental a partir de
artesanias das práticas socioambientais na Amazônia, como no caso das Terras Indígenas e das
Reservas Extrativistas. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Geo UERJ is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ)

Anthony-Stevens, V., et al. (2022). "Grounded in Relationships of Support: Indigenous Teacher

Mentorship in the Rural West." Rural Educator 43(1): 88-104.
This article explores the power of Indigenous teacher mentorship as essential to address "the
change in point of view" long called for in Indigenous education. Drawing from a longitudinal,
ethnographic study of an Indigenous teacher education program in a predominantly rural, high
need region, we examine the basic questions: What do Indigenous master teachers uniquely bring
to teacher education? In what ways do Indigenous master teachers support the development of
socially, culturally, linguistically, and place-responsive teachers? Using the theoretical frameworks
of Tribal Critical Race Theory (TribalCrit) and situated learning, our findings elucidate the
importance of Indigenous mentorship for re-membering and re-claiming Indigenous
epistemologies, ontologies, and axiologies in relational and intergenerational learning--practices
that interrupt coloniality in teacher education and school leadership. Discussion of Indigenous
teacher mentorship centers the importance of relationships between people and place in teaching
and learning and asks educators and school leaders to conceptualize Indigenous teacher
education as a long-term project of tribal nation building and community wellbeing. [ABSTRACT
FROM AUTHOR]

Acero, L. (2022). "Framing regenerative medicine: culturally specific stories of an emerging

technoscience." BioSocieties 17(4): 644-675.
Civic forms of knowledge, tacitly built around scientific knowledge, reflect culturally specific
meanings employed that are put to use in public arenas. Science, technology and society

106
 scholarship (STS) has developed a theoretical approach to coproduction of science, and
postcolonial science studies critique the universalization of Western epistemologies. The present
study extends these perspectives in relation to regenerative medicine in Brazil, examining relevant
official documents and the understandings of 15 leaders in the local field about scientific progress,
international collaboration and intellectual property rights. The majority of these Brazilian
stakeholders hold a techno-deterministic view of scientific progress, and lack any thorough critique
of Western scientific premises. While most interviewees ascribe legitimacy to Brazilian public
research centres, representatives of civic society organizations express distrust about certain
attitudes of local scientists, and criticize the communication of scientific discoveries to the lay
public. Furthermore, stakeholders' reflections on international collaboration are distinctly polarized,
reflecting the unequal distribution of roles and power among local indigenous and internationalized
actors. Although opposition to exclusive patenting is widespread, limited reflection is apparent on
such topics as the role of private capital, cell therapy approval and the specificity of ethical and
regulatory frameworks. [ABSTRACT FROM AUTHOR]
Copyright of BioSocieties is the property of Palgrave Macmillan Ltd.

Abu-Rabia-Queder, S. (2022). "Epistemology of surveillance: Revealing unmarked forms of discipline and

punishment in Israeli academia." The British journal of sociology 73(2): 387-401.
This paper analyzes the unmarked forms of discipline and punishment employed against
Palestinian researchers in Israeli academia, attempting to decolonize it through critical knowledge
production. Based on interviews with 15 researchers from a cross-section of academic institutions
in Israel, the paper identifies subtle mechanisms of discipline and punishment, directed toward
normalizing the epistemology of the colonized. The findings suggest that the gatekeepers of Israeli
academia not only seek to maintain the existing racial hierarchy between Israeli and Palestinian
researchers but also seek to "eliminate" the indigenous epistemology of the latter through
mechanisms of hidden surveillance, used to control them as colonized subjects unable to
challenge the Zionist ideology that is an essential aspect of Israeli academia. The current paper
aims to unpack these invisible mechanisms of surveillance, which are part of a broader colonial
apparatus aiming to maintain not only territorial sovereignty but also epistemologic sovereignty. (©
2022 London School of Economics and Political Science.)

Abebe, T., et al. (2022). "Southern theories and decolonial childhood studies." Childhood 29(3): 255-275.
This special issue contributes insights into ongoing debates on the politics and ethics of knowledge
production in "global" childhood studies by decentering dominant, northern-centric models of
childhood and using southern epistemologies. We contest the ways in which most of the world's
children have their experiences and contexts interpreted through the theoretical canons,
vernaculars and institutions of northern academia. Drawing on studies that deploy indigenous,
decolonial and postcolonial perspectives on the study of childhood and children in different
temporal moments and spatial contexts of Africa, Latin America and South Asia, authors of papers
aim to push the boundaries for ways of knowing children and doing childhood studies through
cross-disciplinary, generative south-north and south-south encounters. The special issue critically
engages with questions of epistemic plurality and bottom-up theorization of research with globally
southern children, to both rectify the onto-epistemological imbalance in childhood studies and
reinscribe indigenous knowledge systems that have received limited attention in this field thus far.
[ABSTRACT FROM AUTHOR]
Copyright of Childhood is the property of Sage Publications, Ltd.

(2022). "Habitus, mobilized: Resources and resistance in the Marquesas Islands." American Ethnologist
49(2): 249-265.
As humanity struggles with the onslaught of climate change and our uncertain future, we find
ourselves facing the same kinds of resource challenges that island populations have known for
centuries. In the case of postsettler societies, responsible environmental stewardship must engage
with Indigenous understandings of knowledge and the world. I make this argument by critiquing
Bourdieu's theory of habitus and engaging with colonization's long history of influencing, though

107
 not quite obliterating, precolonial ontologies and epistemologies. In the Marquesas Islands of
French Polynesia, these understandings take the form of an Indigenous habitus that blends
precolonial and colonial spaces, forming the basis of resistance to power inequalities. There and
across the globe, recognizing and working with this kind of practice-based habitus is essential to
protecting threatened natural and cultural resources. [habitus, resources, land use, colonialism,
ontology, mana, resistance, Indigenous peoples, Oceania] [ABSTRACT FROM AUTHOR]
Copyright of American Ethnologist is the property of Wiley-Blackwell

(2022). "River thinking: Towards a holistic approach to watery places in the human imaginary." River
Research & Applications 38(3): 385-392.
'Yet behind these obvious and immediate hopes and fears there lies a deeper meaning, known
only to the mountain itself. Only the mountain has lived long enough to listen objectively to the
howl of a wolf' (Aldo Leopold. (1949/1989). A Sand county almanac, p. 129). How do we think
about rivers and waterways? In this paper I meditate on the notion of 'thinking like a river', to ask
questions about how rivers and other waterways are conceptualised in the human imaginary, and
in relation to peoples, place and ecology. The paper speculates on an ontology and
phenomenology of watery places; to explore alternative ways of seeing and thinking. It poses the
possibility that alternative epistemologies of nature can facilitate a deeper thinking that embraces
connectivity - the idea that rivers and waterways are intrinsically connected with place, peoples
and landscape. I draw on three rivers and bodies of water, two in Australia and one in Aotearoa,
New Zealand, to explore how these are being re-imagined in more holistic ways, embracing
Indigenous First Law, cosmologies and epistemologies, and framing them in discourses of Earth
laws. [ABSTRACT FROM AUTHOR]
Copyright of River Research & Applications is the property of John Wiley & Sons, Inc.

(2022). "Epistemology of surveillance: Revealing unmarked forms of discipline and punishment in Israeli
academia." British Journal of Sociology 73(2): 387-401.
This paper analyzes the unmarked forms of discipline and punishment employed against
Palestinian researchers in Israeli academia, attempting to decolonize it through critical knowledge
production. Based on interviews with 15 researchers from a cross-section of academic institutions
in Israel, the paper identifies subtle mechanisms of discipline and punishment, directed toward
normalizing the epistemology of the colonized. The findings suggest that the gatekeepers of Israeli
academia not only seek to maintain the existing racial hierarchy between Israeli and Palestinian
researchers but also seek to "eliminate" the indigenous epistemology of the latter through
mechanisms of hidden surveillance, used to control them as colonized subjects unable to
challenge the Zionist ideology that is an essential aspect of Israeli academia. The current paper
aims to unpack these invisible mechanisms of surveillance, which are part of a broader colonial
apparatus aiming to maintain not only territorial sovereignty but also epistemologic sovereignty.
[ABSTRACT FROM AUTHOR]
Copyright of British Journal of Sociology is the property of Wiley-Blackwell

(2022). "Making the road caminando de otra manera: Co-constructing decolonial community psychologies
from the Global South." American Journal of Community Psychology 69(3/4): 426-435.
Current discussion on coloniality dismantles structures embedded in neoliberal capitalism that
maintain and perpetuate social pathologies. Theories and praxes emerging from Abya Yala (North,
Central, and South America) provide academic and nonacademic contributions to co-construct
community psychologies de otra manera (otherwise). These accountable ways of knowing and
acting in cultural context and local place, become ways of making counterculture to inform
decolonial community psychologies. The epistemologies of the Global South have produced
invaluable teachings for transformative revisions of community psychology within frameworks that
go beyond liberation and toward decoloniality. Activist women and decolonial feminists from the
Global South, contest patriarchal rationality and universalism and co-construct new ways of being,
thinking-feeling, sentipensar, and acting. Decolonial paradigms weave networks of solidarity with
communities in their struggles to sustain Indigenous cosmovisions, delinking from western-centric
108
 ideologies that are not anthropocentric and promote sustainability, epistemic and ecological justice,
and Sumak Kawsay/Buen Vivir (wellbeing) that includes the rights of the Earth. This paper
deepens into decolonial community psychologies from Abya Yala that are making the road
caminando (walking) de otra manera by applying methodologies of affective conviviality with
communities, sentipensando, and co-authoring collective stories that weave pluriversal solidary
networks within ecologies of praxes into colorful tapestries of liberation. These are the proposed
coordinates to sketch pathways toward decoloniality. Key points: Committing to work with
Indigenous communities means making community psychologies otherwise.This paper describes
legacies and contributions from community psychologies in Abya Yala, epistemologies from the
Global South, Indigenous psychologies, and feminist contributions.Decolonial community
psychologies are co-created with sentipensar, and affective conviviality.Building webs of solidarity
with communities' struggles, sustaining their cosmovisions, and co-authoring stories that delink
from western-centric ideologies within pluriversal ecologies of praxes.These are the proposed
coordinates to co-construct decolonial community psychologies to promote collective wellbeing
that includes the rights of the Earth. [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

(2022). "Towards a Haudenosaunee developmental science: Perspectives from the Two Row Wampum."
Infant & Child Development 31(1): 1-15.
The Two Row Wampum belt represents a treaty between the Haudenosaunee and Dutch about
how the two nations would coexist with each other in the context of settler colonialism. The oral
tradition of the Two Row Wampum states that the Haudenosaunee would travel down the river of
life in a canoe containing their ways of being and knowing, while the Dutch would travel alongside
them in a ship with their own orientations to the world. However, the original principles of the Two
Row Wampum contrast with the colonial realities of the Haudenosaunee. In an application of the
Two Row Wampum to developmental science, in which the river is the life course, mainstream
developmental science is the ship, and Haudenosaunee developmental science is the canoe, I use
the Principles of the Two Row Wampum to propose a Haudenosaunee perspective of the field. I
compare this with how mainstream developmental science dominates the field, marginalizing
various Indigenous developmental sciences in a manner similar to the Betrayal of the Two Row
Wampum. Though I recommend that mainstream developmental science returns to the principles
of the Two Row Wampum, I demonstrate that Indigenous developmental sciences operate beyond
the constraints of developmental psychology by centering Indigenous ontologies and
epistemologies to promote Indigenous futures. [ABSTRACT FROM AUTHOR]
Copyright of Infant & Child Development is the property of John Wiley & Sons, Inc.

(2022). "Decolonising disasters." Disasters 46(4): 1121-1126.

Keywords: decolonisation; indigenous and local knowledge; people's science; scientific knowledge;
Western knowledge; hegemony; epistemology; culture; language; methodology; ethics; publishing;
orientalism1 EN decolonisation indigenous and local knowledge people's science scientific
knowledge Western knowledge hegemony epistemology culture language methodology ethics
publishing orientalism1 1121 1126 6 09/14/22 20221001 NES 221001 Introduction Who defines
the research objectives of studies on disasters? Decolonisation of knowledge is central to the
entire decolonisation project as much as the colonisation of knowledge was the main instrument of
colonisation. Knowledge production is no longer confined to hegemonic Western science:
decolonisation has advanced to recognise and legitimise all other epistemologies, methodologies,
or approaches, including those previously marginalised local, traditional, or indigenous forms of
knowledge or knowledge systems. [Extracted from the article]
Copyright of Disasters is the property of Wiley-Blackwell

翁⼠恆 and 彭榮邦 (2021). "敘事研究中「存在經驗」與「存有」的地理學⽅ 法探問：從情緒地理學與詮釋

現象學取「徑」." Enquiry of "Lived Experience" and "Being" in Narrative Study: Taking Path through
Hermeneutic Phenomenology and Emotional Geography. 61: 119-151.
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 The purpose of this study is to enquire "lived experience" and "being" from the nature of time and
space. The authors argued that meaning construction needs to take terms methodologically by
hermeneutic phenomenology and emotional geography. Four discussion points are showed as
follows and used to articulate the utility of narrative analysis. Firstly, this study defines the enquiry
itself as enquiring "being" in its subjectivity or inter-subjectivity. Through reviewing the "narrative
turn" in the history of qualitative research, narrative is stated as the representation of one's self and
therefore studying one's life story is to explore the meaning construction of lived experience, which
is through saying and said, and has its subject from and object for. Ontologically, it is argued that
meaning in narrative has its own time and space and therefore researchers need to find the route
of how meaning could be developing. The second part of this study is to further debate the nature
of "lived experience" and "being" as topographical and geographical. Meaning develops with its
directions between self and other; therefore, a researcher's ambition to "reflect" outside world or
"reflexively" clarifies inner world of oneself and decides the attitude of studying meaning
construction of lived experience. This part defines and reviews the ontological concern of "being"
and its relation of space and time. From current finding of emotional geography in Europe,
narrative could therefore be widen its epistemological and methodological perspective for exploring
"being" and "lived experience". In the third part of this study, according to our ontological
arguments epistemological perspectives have been elaborated for understanding meaning
construction of "being" and "lived experience". The dimensions of time and space are particularly
relevant here. Through Heidegger's contribution of Dasein analysis and dwelling concepts, we
defined narrative has its time linear structure in which presence is in-between the past and future,
and has its space structure of being-in-a-space, from geographer Malpas's contribution. We linked
Winnicott's concept of "transitional space" and discussed the "being" as the ethics between self,
other, and transitional space, and further discussed the indigenous studies conducted in Taiwan
about the structural concern as well as the topographical nature of perception. The final part of the
arguments focuses two methodological concerns: route and structure. The former lead to the
discussion of geographical approach towards qualitative data. Here the illustration of mental
landscape is offered and is argued as an analytic method. Humanistic geographical approach
developed in recent decades focused on reflexive description of self-other relationship and the
mental/emotional landscape, so that lived experience and being could be illustrated by where and
how the meaning is constructed. Therefore the route and structure of meaning construction can
then be represented. The second methodological concern take narratives to the hermeneutics and
phenomenology of meaning construction, in which Husserl used "epoche" as the method of
temporally disregarding its causality but the "things itself". This method could help a researcher
systematically investigate both temporal and topographical nature of lived experience. From Wei-
Lun Lee's six-step correction from Giorgi's five steps of analysis, the way in which "being" can be
opened into the description of phenomenon. Also, Lee's methodological investigation to human
perception was followed for exploring the structure of lived experience itself. This study particularly
focuses on the temporal structure of narratives, and taking the final methodological path through
the circle of hermeneutics, which regards narrative as having its circle of interpretation as the
process of meaning construction. A method named Critical Narrative Analysis (CNA) is discoursed
here. Six steps of data analysis for qualitative data is introduced for concluding the concern for
enquiring meaning structu e within narratives, especially when data is with historical and temporal
characteristics. By above arguments, the understanding of narratives according its ontology,
epistemology and methodology is carefully linked with the use of narrative analysis in counseling
and psychotherapeutic practice. And methodological concerns of narrative are concluded for
answering how and why taking path through hermeneutic phenomenology and emotional
geography is important in narrative enquiries. (English) [ABSTRACT FROM AUTHOR]
本研究從本體論為起點探討「存在經驗」與「存有」的本體論點，接連「主體性」以及「主體間際性」的經
驗論述，以詮釋現象學以及情緒地理學的本體論與知識論觀點，形成⼀個對於「存有」的地理學形
式探問。在諮商與⼼理治療質性研究的敘事轉向的歷史中，「敘事」以被發展為探究主體經驗的研
究依據，但對於主體敘說位置的不明，也常常讓敘事研究具有無法被批判或判準的濫觴。因此本研

110
 究定調在「探問」：從確認敘說者與研究者的位置作為⼀個倫理性的存在，試圖重新形成⼀個探問
的起點。從詮釋現象學在歐陸對於存在哲學的影響，以及在台灣⼈⽂與臨床療癒的發展，本⽂提出
意義收發的探問⽅向，從主體間際性與主體性在敘說與聆聽的迂迴途徑，去定義從外返身的探問。
另外，從歐洲情緒地理學的發展，結合⼼理分析的「過渡」觀點，我們可以更定位主體性的經驗位
置，同時取徑地理學的知識論與⽅法論。⽽在探問的⽅法論上，本⽂整理現有的諮商與⼼理治療⽅
法論中提出兩個探問「存有」的地理學⽅法，第⼀，從內在空間與外在空間的移動勾勒內在地景的
⽣成；第⼆，從詮釋現象學的意義裂解與還原經驗及敘事結構。從三個探問「存有」的⽅法論點，
重新定位接引諮商與⼼理治療在敘事研究資料分析中，探索意義途徑與經驗結構的兩個⽅法論基礎.
(Chinese) [ABSTRACT FROM AUTHOR]
Copyright of Chinese Journal of Guidance & Counseling is the property of Chinese Journal of Guidance &
Counselling

Woodroffe, T. (2021). "Presentation Feedback as an Indigenous methodology." Australian Journal of

Education (Sage Publications Ltd.) 65(1): 73-83.
This article explains Presentation Feedback as a potential Indigenous methodology realised during
a research study. Presentation Feedback methodology involves a three-step method and is
considered complementary to other methodologies such as Indigenous women's standpoint theory
and shared epistemology and is explained in this article as culture-specific, adding to the existing
knowledge in the field of Indigenous ways of knowing. The Presentation Feedback methodology
emerging from the research study helped the Indigenous researcher to utilise an Indigenous lens
for more effective communication in the presentation of research concepts and themes at different
stages of the research process. The researcher used the feedback from Indigenous audience
members to reflect on concepts in and progression of the research. The impact was positive and
helped the project gain momentum through Indigenous community support. [ABSTRACT FROM
AUTHOR]
Copyright of Australian Journal of Education (Sage Publications Ltd.) is the property of Sage Publications,
Ltd.

Woldeyes, Y. G. and T. Belachew (2021). "Descolonización ambiental mediante epistemologías

africanas." Decolonising the environment through African epistemologies. 24: 61-81.
This paper examines African epistemologies of the environment as a place-based perspective that
regards nature as having its inherent value, personhood, and agency. It presents the African way
of relating with or living in the environment as a way of becoming one with nature beyond the
discourse of the Anthropocene and environmental change. In particular, we will take African
epistemological perspectives from Southern and Eastern Africa, the notions of Ubuntu and Tabot,
to reflect on how the environment is traditionally perceived as sacred and part of a living
community. The paper also considers how African indigenous ways of knowing and becoming one
with nature have been supplanted through epistemic violence, the imposition of western views of
the environment over African worldviews through systems and institutions that exclude or exploit
local knowledges. Using Ethiopia as a case study, the paper demonstrates how epistemic violence
is enacted by excluding indigenous knowledges of the environment from education and
disseminating Eurocentric views of the environment. It shall show how the collecting and hording of
Ethiopian manuscripts in western institutions has contributed to this loss of indigenous
environmental knowledge. Finally, we will examine the importance of African perspectives to
decolonise our ways of knowing and relating with the environment, and offer critical insights on
how African epistemologies could be used to build a future that is decolonised and sustainable.
(English) [ABSTRACT FROM AUTHOR]
Desde una perspectiva basada en el espacio, este artículo examina las epistemologías africanas del
ambiente, las cuales consideran a la naturaleza como poseedora de un valor inherente, de

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 identidad y de agencia. Se presenta la manera africana de relacionarse con el ambiente o de vivir
en él como una vía para fusionarse con la naturaleza, más allá de los discursos del Antropoceno y
del cambio climático. En particular, se tomarán perspectivas del discurso epistémico africano de
África austral y oriental, junto con las nociones de Ubuntu y Tabot para reflexionar sobre cómo el
ambiente es percibido tradicionalmente como sagrado y cómo es parte de una comunidad viva. El
artículo también considera cómo los medios utilizados por los africanos indígenas para obtener
conocimientos y fusionarse con la naturaleza han sido suplantados con violencia epistémica; la
imposición de ideas occidentales sobre el ambiente, sobre la cosmovisión africana a través de
sistemas e instituciones que excluyen o explotan los saberes locales. Tomando a Etiopía como
caso de estudio, el artículo demuestra cómo la violencia epistémica se ejerce al excluir de la
educación los saberes indígenas sobre el ambiente y se diseminan, en su lugar, concepciones
eurocéntricas del ambiente. Se muestra cómo la recolección y retención de manuscritos etíopes
en instituciones occidentales ha contribuido a la pérdida de conocimiento ambiental indígena.
Finalmente se examina la importancia de las perspectivas africanas para descolonizar las formas
de conocer el ambiente y de relacionarse con él. Asimismo, se ofrecen reflexiones críticas sobre
cómo las epistemologías africanas podrían ser utilizadas para construir un futuro sostenible y
descolonizado. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Gestión y Ambiente is the property of Universidad Nacional de Colombia

Willis, F. (2021). "A Reconciled Nation? Mabo and the Reimagining of Australia's National History."
Journal of Australian Studies 45(4): 455-470.
The High Court's 1992 decision in Mabo v Queensland (No 2) is widely regarded as a seminal
moment in Australia's legal and political history. The decision established a legal right to native title
and placed Indigenous history and politics at the forefront of public debate. As this
historiographical survey will demonstrate, the decision, and the public debate that followed it, also
spurred significant discussion in the discipline of Indigenous history about how to write and
represent Indigenous history, and the place of Indigenous history in national historical narratives.
For some, Mabo encouraged an emphasis on negotiation and reconciling Indigenous and settler
experiences to create new narratives about Australia's history and nationhood. For others, Mabo
and the politics of reconciliation constituted a further appropriation of Indigeneity by settler
Australians, underscoring the historical continuity of invasion and the need to transform the
discipline of history to recognise Indigenous epistemologies and history-making. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Australian Studies is the property of Routledge

Viruru, R. and A. Rios (2021). "Needed Methodological Emancipation: Qualitative Coding and the
Institutionalization of the Master's Voice." Qualitative Inquiry 27(10): 1146-1158.
While qualitative research has been among the more open of academic disciplines, processes for
analyzing qualitative data have remained dogmatic. Most qualitative data are "coded" by breaking
it into pieces of information that stand alone or through contextualizing it as researchers see fit.
Data analysis thus remains a process of deconstructing participant voices and reconstructing
stories through sound bites, creating an acceptable form of "fake news" to obtain a seat at the
research high table. This continues established traditions of denying "subalterns," already less
agentive in higher education spheres, the ability to speak as the voice of the participant is
subjugated to the discourse community of the master. In this paper, we demonstrate how protocols
for analyzing qualitative data represent the master's voice as they draw from Euro-Western ways
of knowing the world. Possibilities that foreground indigenous and critical epistemologies are
presented as alternatives. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

Vaarzon-Morel, P., et al. (2021). "Sharing and storing digital cultural records in Central Australian
Indigenous communities." New Media & Society 23(4): 692-714.
This article considers how Indigenous peoples in Central Australia share and keep digital records
of events and cultural knowledge in a period of rapid technological change. To date, research has

112
 focused upon the development of digital archives and platforms that reflect Indigenous
epistemologies and incorporation of protocols governing access to information. Yet there is scant
research on how individuals with little access to such media share and hold—or not, as the case
may be—digital cultural information. After surveying current enabling infrastructures in Central
Australia, we examine how materials are held and shared when people do not have easy access to
databases and the Internet. We analyze examples of practices of sharing materials to draw out
issues that arise in managing storage and circulation of cultural records via Universal Serial Bus
(USB) flash drives, mobile phones, and other devices. We consider how the affordances of various
platforms support, extend, and/or challenge Indigenous socialities and ontologies. [ABSTRACT
FROM AUTHOR]
Copyright of New Media & Society is the property of Sage Publications, Ltd.

Tweed, B. (2021). "The doing of curriculum mathematics: the case of an Indigenous Māori school in
Aotearoa/New Zealand." British Journal of Sociology of Education 42(5/6): 914-931.
This article discusses a research project in which curriculum mathematics education in an
Indigenous Māori school in Aotearoa/New Zealand was conceptualised as a site of struggle. A
bricolage of concepts from the sociology of education and Māori knowledge was used to interpret
ethnographic data from this school. Findings suggest that struggle derives from two conflicting
ontological commitments about the nature of a person. Curriculum mathematics education carried
with it a commitment to the person as a collection of official knowledge and associated
interactional modes. The ethos of the school carried a commitment to the person as genealogically
embedded unique being. Centring Māori ontological commitments. knowledge and people as the
source of legitimation suggests the possibility that such schools could use Indigenous ontologies
and their associated epistemologies to generate their own terms of engagement with, and
Indigenous knowledge of, the discipline of mathematics itself. [ABSTRACT FROM AUTHOR]
Copyright of British Journal of Sociology of Education is the property of Taylor & Francis Ltd

Tsikewa, A. (2021). "Reimagining the current praxis of field linguistics training: Decolonial considerations."
Language 97(4): e293-e319.
Drawing from decolonizing and Indigenous research methodologies, I examine field linguistic
training in US linguistics programs and how it approaches collaborative language research. I argue
that the current praxis still reflects a linguist-focused model resulting in linguistic extraction (Davis
2017). I provide three recommendations for transforming linguistic field methods training: (i) the
recognition of linguistics as a discipline rooted in colonization and the implications of this for
speakers/community members, (ii) the incorporation and explicit discussion of language research
frameworks that include Indigenous research methodologies, and (iii) the recognition and
valorization of Indigenous epistemologies via decolonizing 'language' (Leonard 2017). [ABSTRACT
FROM AUTHOR]
Copyright of Language is the property of Linguistic Society of America

Tovar-Gálvez, J. C. (2021). "The epistemological bridge as a framework to guide teachers to design

culturally inclusive practices." International Journal of Science Education 43(5): 760-776.
In culturally diverse classrooms, science teachers may plan and enact didactic practices that do
not include traditional epistemologies. My purpose is to develop an approach, to support teachers
in designing epistemologically inclusive didactic practices. For this, I propose the Epistemological
Bridge frame [EB; Castaño, N. (2009). Construcción Social de Universidad para la Inclusión: la
formación de maestros con pertinencia y en contexto, desde una perspectiva intercultural
[University social construction for Inclusion: Teacher education with relevance and in context from
an intercultural perspective] based on epistemological pluralism [Cobern, W., & Loving, C. (2001).
Defining "science" in a multicultural world: Implications for science education. Science Education,
85, 50–67. https://doi/10.1002/1098-237X(200101)85:1%3C50::AID-SCE5%3E3.0.CO;2-G] and
interculturality [Aikenhead, G. S., & Michell, H. (2011). Bridging cultures: Indigenous and scientific
ways of knowing nature. Pearson Education]. Through the EB, teachers might guide students to
participate in the domain of every epistemology and to produce explanations on the same

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 phenomenon using each epistemology. I make the EB operational by formulating the principles of
epistemological independence and epistemological similarity. These principles describe features of
inclusive didactic practices. Finally, I discuss practical aspects that underlie the use of EB by
teachers. Thus, I address the issue of access to traditional epistemologies, the criteria for choosing
traditional content, and the ontological commitments of students]. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Science Education is the property of Routledge

Stinson, M. J., et al. (2021). "Becoming common plantain: metaphor, settler responsibility, and
decolonizing tourism." Journal of Sustainable Tourism 29(2/3): 234-252.
As tourism scholars have turned to matters of reflexivity, epistemology, and ethics in research and
practice, questions have been raised about how those in positions of privilege ought to situate their
knowledge/power and take responsibility for enacting justice. In this article, we convey and engage
the merits of becoming common plantain (i.e., Plantago major)—a familiar, low-lying plant species
that has become "naturalized" to North America—as a metaphor that positions Settlers as
constructive participants in decolonizing tourism and tourism research. By working through
experiential, imaginative, and narrative moments associated with our tourism research on
Indigenous-Settler relations in Canada, we illuminate how becoming common plantain works to
foster Settler accountability for colonization and colonial complicity; place Settlers in relation (e.g.,
to land, identity, Indigeneity); and augment conceptualizations of justice as healing. The article
contributes to theoretical and methodological discussions on the power of metaphor in sustainable
tourism worldmaking and the relationships between tourism, justice, and Settler (de)colonization.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Sustainable Tourism is the property of Taylor & Francis Ltd

Stillman, A. K. u. (2021). "Beyond the Coloniality of Authenticity." American Quarterly 73(1): N.PAG-
N.PAG.
Amy Ku'uleialoha Stillman American Quarterly, Volume 73, Number 1, March 2021, pp. 161-167
(Article) Published by Johns Hopkins University Press DOI: For additional information about this
article [ Access provided at 8 Apr 2021 06:28 GMT from Ebsco Publishing ]
https://doi.org/10.1353/aq.2021.0012 https://muse.jhu.edu/article/786751 | 161 © 2021 The
American Studies Association Amy Ku'uleialoha Stillman The notion of authenticity implies the
existence of its opposite, the fake, and this dichotomous construct is at the heart of what makes
authenticity problematic. They lived through the Great Depression and World War II - decades in
which they had Hawaiian language punished out of them, and "lazy" and "dumb" became common
epithets applied to people of Hawaiian ancestry. When used to uphold hierarchies of superiority
and inferiority, an abyssal line that maintains separation between the worlds of colonizers and
colonized serves the colonizers' interests. Within colonial knowledge regimes, indigenous
knowledges were assessed as illogical, irrational, flawed, and so forth, and thus their subjugation
and erasure was justified, in turn affirming the superiority of epistemologies of the colonizers.
[Extracted from the article]
Copyright of American Quarterly is the property of Johns Hopkins University Press

Sosa-Provencio, M., et al. (2021). "Tu eres mi otro yo/You Are My Other Me: An In-The-Flesh Ethic of
Care Centering Body and Emotionality as Speaking Subjects Fostering Dignity, Interconnection, and
Racialized Healing." Equity & Excellence in Education 54(3): 271-284.
New Mexico is comprised predominantly of People(s) of Color: 23 sovereign Indigenous nations,
diverse Mexicana/o and Black communities, and African, Middle Eastern, and Asian immigrant and
refugee groups. Recently, Yazzi/Martinez v. New Mexico (2018) found the state failing its
constitutional mandate to equitably educate socioeconomically disadvantaged children, English
Language Learners, Native American and Mexicana/o students, and children with disabilities. This
research highlights the pedagogy of three diverse high school Ethnic Studies educators who teach
predominantly low income youth of color. Findings reveal a life-giving, political In-the-Flesh Ethic of
Care (IEC) infusing critical, culturally relevant ethics of care with pedagogies and epistemologies
situated in the Brown and Black body. These educators' IEC engages knowledge emanating from

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 the enfleshed body and its emotionality in order to academically prepare and intellectually nourish
multiethnic, multiracial students. Herein, body and emotionality are teacher/healers forging critical
consciousness regarding sexism, queerphobia, anti-Indigenous, anti-African racism, and
communing students as one collective. [ABSTRACT FROM AUTHOR]

Somerville, M. (2021). "Commentary for SI on Postqualitative Inquiry." Qualitative Inquiry 27(2): 249-250.
I write this with lungs that cannot breathe the air, as blackened gum leaves drop from the sky,
waking daily to the smell of smoke, comforting children who have been evacuated, and others who
have lost acres of forest with houses saved by members of their local communities who are
volunteer fire fighters, witnessing an (e) motion in Australia that I have never seen before as we
realize that our leaders do not care, cannot care, and have no wish for change in climate policy
despite the fact that over 15 million acres of land have now been burnt; 2,500 buildings destroyed
at least 27 humans have lost their lives; and an estimated 1.25 billion wild animals are gone
forever. Matters of Onto-Epistemologies and Representation There is general agreement that post-
qualitative research seeks new ways of being in, and knowing, the world. This includes the risk that
Indigenous knowledges continue to be absented, even though deep knowledge traditions are
underpinned by similar ontologies and epistemologies to those aspired to in post-qualitative
research. [Extracted from the article]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

Slater, L. (2021). "Learning to Stand with Gyack: A Practice of Thinking with Non-Innocent Care."
Australian Feminist Studies 36(108): 200-211.
Settler colonialism attempts to make invisible the labours of care that Indigenous peoples have
been doing for millennia. Notably, the imposition of settler colonial ontologies-epistemologies
disrupt and compromise Indigenous people's obligations to land and ancestors (Kwaymullina,
Ambelin. 2020. Living on Stolen Land. Broome: Magabala Books, 7). Kim Tallbear calls upon
settler scholars to think more expansively about what counts as the benefits and risks of research
(2014. "Standing With and Speaking as Faith: A Feminist-Indigenous Approach to Inquiry." Journal
of Research Practice 10 (2): 1–7. http://jrp.icaap.org/index.php/jrp/article/view/405/371, 2). She
asks settler scholars to learn to 'stand with' a community and be willing to be altered and revise
one's stake in knowledge production (Tallbear, Kim. 2014. "Standing With and Speaking as Faith:
A Feminist-Indigenous Approach to Inquiry." Journal of Research Practice 10 (2): 1–7.
http://jrp.icaap.org/index.php/jrp/article/view/405/371, 2). What does my feminist ethics of care,
which strives to unsettle my settler colonial logic of knowledge production, look like? To respond, I
will reflect upon a collaborative cultural revitalisation project with Wolgalu and Wiradjuri First
Nations community in Brungle-Tumut (New South Wales, Australia). The social world I am
imbedded in is different from that of Wolgalu/Wiradjuri colleagues. How is meaning negotiated in
the encounter between settler colonial and Aboriginal practices of care and knowledge production?
It's a methodological conundrum, which requires thinking with care. Maria Puig de la Bellacasa
conceptualises thinking with care as a thick, non-innocent obligation of living in interdependent
worlds (2017. Matters of Care: Speculative Ethics in More than Human Worlds. Minneapolis:
University of Minnesota Press, 19). I want to practice non-innocent care. [ABSTRACT FROM
AUTHOR]
Copyright of Australian Feminist Studies is the property of Routledge

Sharma, C., et al. (2021). "Indigenous Meanings of Provenance in the Context of Alternative Food
Movements and Supply-Chain Traceability: A Review." Social Sciences (2076-0760) 10(7): 255-255.
This article reviews the concept of provenance from both contemporary and traditional aspects.
The incorporation of indigenous meanings and conceptualizations of belonging into provenance
are explored. First, we consider how the gradual transformation of marketplaces into market and
consumer activism catalyzed the need for provenance. Guided by this, we discuss the meaning of
provenance from an indigenous and non-indigenous rationale. Driven by the need for a qualitative
understanding of food, the scholarship has utilized different epistemologies to demonstrate how
authentic connections are cultivated and protected by animistic approaches. As a tool to mobilize

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 place, we suggest that provenance should be embedded in the immediate local context. Historic
place-based indigenous knowledge systems, values, and lifeways should be seen as a model for
new projects. This review offers a comprehensive collection of research material with emphasis on
a variety of fields including anthropology, economic geography, sociology, and biology, which
clarifies the meaning of provenance in alternative food systems. It questions the current practices
of spatial confinement by stakeholders and governments that are currently applied to the concepts
of provenance in foods, and instead proposes a holistic approach to understand both indigenous
and non-indigenous ideologies but with an emphasis on Maori culture and its perspectives.
[ABSTRACT FROM AUTHOR]
Copyright of Social Sciences (2076-0760) is the property of MDPI

Sharif, L. (2021). "Afterwards and Other Non-Endings: Palestine, Afghanistan, and the Afterlives of War."
Amerasia Journal 47(1): 164-171.
A feminist refugee epistemology is about naming the affective and material nonendings and
afterlives of colonial and imperial violence on refugee terms, as well as foregrounding the polylithic
subjectivities that constitute "refugee." Composed at the heels of war's declared ending and during
a global pandemic, I discuss a feminist collaboration with Dr. Yến Lê Espiritu and artwork by Mary
Hazboun. I then discuss the nonendings and afterlives of the War on Terror, ending with a
reflection on the importance of Palestine and Indigenous epistemologies in the study of
displacement, and the U.S. academy's response to the 2021 Gaza massacre. [ABSTRACT FROM
AUTHOR]
Copyright of Amerasia Journal is the property of Taylor & Francis Ltd

Sell, S. S. (2021). "THE CHIAPAS JAGUAR AS SYMBOL OF MAYA RESINTENCIA - RESISTANCE AND
INTENTION." Latin Americanist 65(1): 105-122.
In Prácticas descoloniales: El movimiento de resintencia cultural y lingüística, Tseltal Maya scholar
and educator Daniel Ochoa shows how an Indigenous perspective can bring forth ideas about
language and education. He combines resistencia/resistance and intención/intention into
resintencia, a decolonial practice based on nurturing Indigenous culture. The focus is not just on
opposing colonial forces, but also, like jaguars faced with capitalist encroachment, maintaining
indigenous tradition in the face of global pressures. I consider Ochoa's ideas on Indigenous
educational and cultural practices in light of Maya jaguar ontology, as well as in comparison with
biological studies of jaguar behavior. I then consider how the Zapatistas incorporate similar ideas
of resintencia and jaguar ontology into their political praxis. Drawing from Tsotsil Maya sholar and
poet Manuel Bolom Pale's examination of Tsotsil linguistic epistemology Chanubtasel-p'ijubtasel:
Reflexión filosófica de los pueblos originarios, I compare this with Zapatista concepts as described
in Dylan Eldredge Fitzwater's Autonomy Is in Our Hearts: Zapatista Autonomous Government
through the Lens of the Tsotsil Language. Together these works show how Maya writers and
educators, and citizens on Maya autonomous lands, are living a jaguar ontology that strives to
keep balance in the world. [ABSTRACT FROM AUTHOR]
Copyright of Latin Americanist is the property of University of North Carolina Press

Schlimgen, V. (2021). "Oceanic Archives, Indigenous Epistemologies, and Transpacific American

Studies." Journal of American Studies 55(1): 200-202.
With reference to the work of two playwrights who use indigenous epistemology, Heim shows how
webs interconnect Oceania to provide "metaphors around which people rally" (244). The book
includes twelve essays and an introduction by scholars of literature, American and ethnic studies,
and history who examine a transpacific that includes the Asian Pacific, Oceania, and North
America. Similarly, Brandy Nalani McDougall examines indigenous epistemologies in three
translations of the Kumulipo, a sacred text of cosmogenesis and genealogy of the Hawaiian
monarchs. [Extracted from the article]
Copyright of Journal of American Studies is the property of Cambridge University Press

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Sandras, D. J. (2021). "The Voice of Honor: Centering an Indigenous Ethic of Protocol in Ongoing
Perilous Times." Rhetoric, Politics & Culture 1(1): 67-74.
This article advocates for the centering of Indigenous epistemologies within this journal and
cultural studies more broadly. If Rhetoric, Politics & Culture is to in some form deny the structure it
operates within as part of its antiracist, decolonial efforts, I contend it must speak with and to a
reaffirmation and restoration of the sovereignty of knowledges and wisdoms that colonization and
Western academic practices have suppressed. To do so, I encourage it to develop a voice of
honor, one that is formed through intentionally learning from the First Nations practice and ethic of
protocol. I argue for protocol as a resistive act of scholarship and maintain hope that positing its
logics of honor, humility, and action might contribute toward justice within an Indigenous decolonial
framework. [ABSTRACT FROM AUTHOR]
Copyright of Rhetoric, Politics & Culture is the property of Michigan State University Press

Rosa, C. (2021). "¿Del Monólogo al Diálogo de Saberes? Una Reflexión Epistemológica y Pedagógica
sobre la Incorporación de los Saberes Tradicionales Indígenas en la Educación Intercultural Básica en
México. (Spanish)." From the monologue to the dialogue of knowledge? An epistemological and
pedagogical reflection on the incorporation of traditional Indigenous knowledge within Mexico's
intercultural education system. (English) 29(100-102): 1-25.
This article analyzes the concept of the dialogue of knowledge in intercultural education. The
analysis centers on three points: the theoretical difficulties in reconciling inclusion and dialogue;
the debate surrounding the pertinence of the methods and instruments of Western epistemologies
for systematizing indigenous forms of knowledge; and the critique of the proposed incorporation of
indigenous knowledge into the curricular design of indigenous education and education for
migrants. I argue that the Mexican education system, which remains immersed in an inclusivist and
homogenizing ideology, has yet to evolve from a cultural, pedagogical, and epistemological
monologue toward a dialogue of knowledge. The article concludes that the main challenge
consists in achieving the ideal of an intercultural education for all, specifically regarding the
indigenous education system, through promoting epistemological debates surrounding indigenous
forms of knowledge. Such a process is necessary to avoid erroneous systematization processes
and achieve the incorporation of indigenous knowledge within school curricula. (English)
[ABSTRACT FROM AUTHOR]
Con el presente artículo propongo un análisis del concepto de diálogo de saberes en la educación
intercultural. Para ello, la reflexión gira en torno a tres puntos: la dificultad teórica de hacer
conciliar inclusión y diálogo; el cuestionamiento de la pertinencia de los métodos e instrumentos
de la epistemología occidental para sistematizar los saberes indígenas; la crítica a la propuesta de
incorporación de los saberes indígenas reflejada en los Marcos Curriculares de Educación
Indígena y de la Población Migrante. Se sostiene que el sistema educativo mexicano, al
encontrarse aún inmerso en una ideología sustancialmente inclusivista y homogeneizadora, está
muy lejos de pasar del monólogo cultural, pedagógico y epistemológico al diálogo. Se concluye
que el desafío consiste en hacer efectivo el ideal de una educación intercultural para todos y en
fomentar la reflexión epistemológica para la comprensión de los saberes indígenas, con el fin de
evitar aplicar procesos de sistematización erróneos para su incorporación en la escuela. (Spanish)
[ABSTRACT FROM AUTHOR]
Com este artigo proponho uma análise do conceito de diálogo de saberes na educação intercultural. Para
isso, a reflexão gira em torno de três pontos: a dificuldade teórica de conciliar inclusão e diálogo; o
questionamento da relevância dos métodos e instrumentos da epistemologia ocidental para
sistematizar o conhecimento indígena; a crítica à proposta de incorporação do conhecimento
indígena refletida nas Estruturas Curriculares da Educação Indígena e da População Migrante.
Argumenta-se que o sistema educacional mexicano, ainda imerso em uma ideologia
substancialmente inclusiva e homogeneizante, está longe de passar de um monólogo cultural,
pedagógico e epistemológico ao diálogo. Conclui-se que o desafio consiste em efetivar o ideal de
uma educação intercultural para todos e em promover a reflexão epistemológica para a
compreensão dos saberes indígenas, a fim de evitar a aplicação de processos de sistematização
errôneos para sua incorporação na escola. (Portuguese) [ABSTRACT FROM AUTHOR]

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Rodríguez Louro, C. and G. Collard (2021). "Working together: Sociolinguistic research in urban
Aboriginal Australia." Journal of Sociolinguistics 25(5): 785-807.
Variationist sociolinguists have now collectively spent decades gathering vernacular language
data, enriching linguistic theory through detailed empirical analysis. What the field is yet to offer are
reflective accounts of how partnership with communities and participatory research models can
begin to decolonise the field. In this paper we reflect on the Indigenous-led fieldwork that allowed
us to document Australian Aboriginal English in urban Nyungar country, Southwest Western
Australia. We discuss how Indigenous leadership allowed us to choose appropriate data collection
methods (the Indigenous cultural form of conversation and storytelling known as 'yarning'). Our
analysis of premonitory yarns about the death of youth in the community reveals a rich
performative style which shows linguistically entrenched ties with traditional Aboriginal Australia,
and which provides original material for sociolinguistic analysis. Our work has great potential for
social transformation in the inclusion of Indigenous epistemologies, and through 'hearing the
voices' of speakers rarely featured in sociolinguistic research. (English) [ABSTRACT FROM
AUTHOR]
Resumen: Durante las últimas décadas, los sociolingüistas variacionistas se han dedicado a organizar
colecciones del habla vernácula para enriquecer sus propuestas con datos empíricos. Lo que le
queda por ofrecer a la sociolingüística variacionista son propuestas sobre los modelos
participativos que pueden descolonizar la investigación en dicha disciplina. En este artículo,
compartimos algunas reflexiones sobre nuestro trabajo de campo realizado en las tierras
urbanizadas de la comunidad Nyungar. Se trata de un trabajo original, dado que fue llevado a
cabo por una investigadora indígena australiana y una investigadora inmigrante australiana, para
documentar los usos del inglés australiano aborigen. En el artículo discutimos cómo el liderazgo
de la investigadora aborigen nos permitió elegir herramientas de recolección de datos
apropiadas—específicamente el género de conversación indígena conocido como 'yarning'. Este
trabajo tiene el potencial de modificar cómo hacemos sociolingüística en el sentido de 'escuchar
las voces' de quienes tienden a ser excluidos de los estudios en nuestra disciplina. (Spanish)
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Sociolinguistics is the property of Wiley-Blackwell

Renes, C. M. (2021). "Alexis Wright's The Swan Book: Swansong or Songline?" European Legacy
26(7/8): 706-719.
Indigenous-Australian fiction offers Aboriginal and Torres Strait Islander voices the opportunity to
carve out an Indigenous space within as well as without Australian identity after more than two
centuries of silencing and oppression. Since the 1990s Indigenous authors such as Alexis Wright
have broken new ground by going beyond the typical Indigenous autobiography known as life-
writing as a means to recover their Indigenous history and to be heard. They do so by rewriting
race and ethnicity from a non-European epistemology emanating from the Dreaming or
Dreamtime, their spiritual and material universe or ontology holistically rooted in the land. This
essay takes Indigeneity as fundamental in the postmodern and postcolonial construction of
contemporary Australianness, and analyses how Alexis Wright's The Swan Book (2013) questions
the Enlightenment legacy that enthroned European civilisation and its hierarchical epistemology. In
order to do so, it addresses the European encounter with the Indigenous Other through the notions
of hospitality, cosmopolitanism, and friendship as developed by Kant in the late 1800s and their re-
assessment as "hostipitality" by Jacques Derrida in the early 2000s, and applies these to the
reading experience of Indigenous narratives. [ABSTRACT FROM AUTHOR]
Copyright of European Legacy is the property of Routledge

Raveendran, A. and J. Bazzul (2021). "Socialized medicine has always been political: COVID-19, science
and biopower in India." Cultural Studies of Science Education 16(4): 995-1013.
In this article, we discuss the tensions surrounding science, biopower, and citizenship that have
been thrown into sharp relief by the COVID 19 pandemic. We situate these tensions in the
epistemological and political conflict between science, public health education, and alternative

118
 medical systems that has been rekindled by the pandemic in India. To do so, we critically examine
media articles and health education documents in the form of illustrated narratives/posters to show
how education, science, and biopower are inseparable; and must therefore be considered an
important part of any programme of critical justice-oriented science education. We employ a
biopolitical framework, drawing largely from the work of Michel Foucault, to expose relevant
sociopolitical tensions between tradition and modernity, truth and power, governance and science,
which are invoked in times of crisis (such as pandemics) and give shape to fundamentals issue of
science and citizenship. This article attempts to add to the conversation begun by Flavia Rezende
et al.'s (2021) "South Epistemologies to invent post-pandemic science education", who related the
COVID-19 pandemic to the political situation in Brazil emphasizing the necessity to reclaim
indigenous ways of being and relating to nature. We draw implications for science education
research and praxis that exceed any one pandemic or political crisis. [ABSTRACT FROM
AUTHOR]

Raath, A. and G. Verhoef (2021). "Knelpunte by regsbeskerming van inheemse spirituele kennis,
openbaredomein-gebaseerde inligting en die implementering van die bestaande normkomplekse ter
regulering van intellektueelgoedereregte in die Suid-Afrikaanse reg." Difficulties in the legal protection of
indigenous spiritual knowledge, information in the public domain and the implementation of the existing
normative systems for the regulation of intellectual-property rights in South African. 61(1): 155-176.
The South African National Heritage Resources Act 25 of 1999 paved the way for Indigenous
Knowledge Systems (IKS) policy development and the statutory protection of spiritual resources as
cultural heritage in two pieces of legislation. In terms of this Act, "living heritage" means the
intangible aspects of inherited culture, and may include ritual and the holistic approach to nature,
society and social relationships. Places and objects are to be considered part of the national estate
if they have cultural significance or other social value because of their strong or special association
with a particular community or cultural group for social, cultural or spiritual reasons. "Cultural
significance" means aesthetic, architectural, historical, scientific, social, spiritual value or
significance. In terms of the Indigenous Knowledge Systems (IKS) Policy, Role of Department of
Science and Technology in Policy Implementation, and Key Achievements of the Department's IKS
Programme (2016), the development and implementation of Ubuntu-based commercialisation and
business models for sustainable livelihood, thriving societies and improved quality of life are stated
as a strategic objective. Furthermore, Ubuntu is regarded to be the nodal point of bio-innovation in
the Ubuntu-based innovation chain. The National Research Foundation's (NRF) Indigenous
Knowledge Systems Framework Document of June 2018 extends the IKS funding instrument
scope to cover Ubuntu and cosmology, taxonomies, pedagogies and methodologies. The NRF's
2018/19 call for IKS proposals invites applications that address and respond to IKS epistemology
inclusive of Ubuntu. The 2004 IKS policy emanates from the notion that the ownership of
intellectual property resides with indigenous communities, and it affirms that African cultural
values, which are juxtaposed with globalisation, provide an imperative for promoting an African
identity. The Protection, Promotion, Development and Management of Indigenous Knowledge Act
6 of 2019 (IK Act, 2019) was promulgated in August 2019. In terms of the IK Act, 2019,
"indigenous cultural expressions" means expressions that have cultural content that developed
within indigenous communities and have assimilated into their cultural and social identity. For
purposes of the IK Act, 2019 "indigenous knowledge" means knowledge, which has been
developed within an indigenous community and has been assimilated into the cultural and social
identity of the community. The wide definition of indigenous knowledge - inclusive of indigenous
spirituality - and its encompassing effect on the creation of indigenous knowledge rights are
considered in this article. The Intellectual Property Laws Amendment Act 28 of 2013 (IP
Amendment Act, 2013), which has not yet come into effect, could also have a vast impact on
indigenous spiritual protection. The IP Amendment Act, 2013 provides for the recognition and
protection of manifestations of indigenous knowledge as a species of intellectual property. To this
end, certain intellectual property laws are amended to provide for the protection of relevant
manifestations of indigenous knowledge as a species of intellectual property, viz. The Performer's
Act, 1967, to provide for the recognition and protection of performances of traditional works; the

119
 Copyright Act, 1978, providing for the recognition and protection of indigenous works; the Trade
Marks Act, 1993, recognising indigenous terms and expressions, and the Designs Act, 1993, to
provide for the recognition and registration of indigenous designs. In this article, the effects of the
possible implementation of the two acts with the view to protect indigenous spiritual knowledge and
expressions are considered, the increasing privatisation of public domain knowledge is discussed
and the effects of listing categories of indigenous knowledge as sacred, secret or confidential
information on open democratic discourse are assessed. Lastly, the authors point out that the
balancing of rights claims to intellectual property and public domain-based knowledge could be
eriously jeopardised if knowledge in the public domain is not awarded more extended protection
against privatisation and withdrawal, something that both acts fail to address. The example in India
concerning the digital protection platform of yoga-inspired knowledge as well as other traditional
knowledge pertaining to agriculture and medicinal plants should be seriously considered in this
regard. It is concluded that the implementation of both the IP Amendment Act, 2013 and the IK Act,
2019 seriously jeopardise public domain-based knowledge; if both the 2013 and 2019 Acts come
into force, the effect could be even more disastrous for public domain-based knowledge. (English)
[ABSTRACT FROM AUTHOR]
In 'n vorige artikel is daarop gewys dat die voorgenome beskerming van inheemse kennis ingevolge Suid-
Afrikaanse wetgewing 'n groot impak op openbaredomein-gebaseerde kennis sal hê. In
daaropvolgende navorsing is aangetoon dat die effek van die addisionele sui generisbeskerming
van inheemse kennis 'n onoorsigtelike spektrum van openbaredomein-gebaseerde kennis
affekteer en dat inheemse groeppersone eiendomsregte staan te verwerf, wat 'n groot spektrum
van openbaredomein-gebaseerde kennis privatiseer. Ten einde die effek van die inwerkingtreding
van die betrokke wetgewing op die beskerming van spirituele kennis van inheemse gemeenskappe
te bepaal, moet op die verband tussen inheemsekennisbeskerming en ubuntu-georiënteerde
spirituele kennis gewys word, asook die effek daarvan op inheemsekennisbeskerming as 'n
kategorie van die beskerming van kulturele kennis. Hoewel die verband wat ubuntu-spiritualiteit
met inheemse kennis handhaaf, nie spesifiek in die betrokke wetgewing aangedui word nie, is dit
implisiet ingesluit by die omvattende omskrywing van inheemse kennis in die IK-Wet, 2019. Die
Wet definieer "inheemse kennis" as kennis wat binne 'n inheemse gemeenskap ontwikkel is, welke
kennis in die kulturele of sosiale identiteit van sodanige gemeenskap opgeneem is, en sluit die
volgende in: (a) kennis van funksionele aard; (b) kennis van natuurlike hulpbronne; en (c)
inheemse kultuuruitdrukkings (artikel 1). "Kulturele en sosiale identiteit" word vervolgens beskryf
as die spesifieke onderskeidende identiteit of eienskappe ("characteristics") van 'n bepaalde groep,
of van 'n individu vir sover sodanige individu deur sy/haar lidmaatskap van 'n bepaalde groep of
kultuur beïnvloed is (artikel 1). Ingevolge die vereistes ter beskerming van inheemse kennis
ingevolge artikel 11, word spirituele kennis wat met ubuntu geassosieer word, by inheemse kennis
ingesluit, synde (a) kennis wat binne inheemse gemeenskappe van geslag tot geslag oorgedra is;
(b) binne inheemse gemeenskappe ontwikkel is; en (c) met die kulturele en sosiale identiteit van
sodanige inheemse gemeenskappe geïdentifiseer word (artikel 11). Teen dié agtergrond word
twee vrae in hierdie artikel vir bespreking uitgesonder: (a) Wat is die implikasies van die insluiting
van ubuntu-gebaseerde spiritualiteit by die intellektuele goedere wat in die nuwe wetgewing ter
beskerming van inheemse kennis uitgesonder word?, en (b) in welke mate is dié
inheemseregbeskerming belyn met die bestaande normkomplekse ter regulering van intellektuele
goederegte? (Afrikaans) [ABSTRACT FROM AUTHOR]
Copyright of Tydskrif vir Geesteswetenskappe is the property of Suid-Afrikaanse Akademie vir Wetenskap
& Kuns

Phyak, P. and P. I. De Costa (2021). "Decolonial Struggles in Indigenous Language Education in

Neoliberal Times: Identities, Ideologies, and Activism." Journal of Language, Identity & Education 20(5):
291-295.
The article presents the discussion on the importance of Indigenous languages and epistemologies
for sustainable development. Topics include protecting ecological knowledge and helping
communities for adapting with and to climate change; implementation of Indigenous language

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 policies in education systems contributing to building strong literacy; and embracing colonial,
nationalist, and neoliberal ideologies in education.

Phyak, P. (2021). "Epistemicide, decifit language ideology, and (de)coloniality in language education
policy." International Journal of the Sociology of Language(267/268): 219-233.
The purpose of this paper is to analyze how research approaches and methods in language
education policy could serve to erase local multilingualism and its associated epistemologies while
reproducing inequalities of languages. This paper builds on "epistemicide" (Santos, Boaventura de
Sousa. 2014. Epistemologies of the South: Justice against epistemicide. New York: Routledge) to
critique how the knowledge constructed on the basis of the evidence collected by using research
questions in binary/conflictual terms misrepresents the real experiences and voices of multilingual
participants, particularly those from language-minoritized communities. This paper argues that
advancing research and building educational practices upon the lived experiences of the people,
particularly Indigenous and ethnic minorities, could help us resist the destruction of languages,
epistemologies, and linguistic/epistemic self-determination of communities. I use the case of Nepal
not only because I am familiar with its historical, sociopolitical, and cultural contexts (so I can
provide an insider's reflective perspective), but also because Nepal's case offers new insights into
understanding language ideological issues in the discourses of language education policies from
the vantage point of "peripheral multilingualism" (Pietikäinen, Sari & Helen Kelly-Holmes. 2013.
Multilingualism and the periphery. Oxford: Oxford University Press). [ABSTRACT FROM AUTHOR]
Copyright of International Journal of the Sociology of Language is the property of De Gruyter

Patin, B., et al. (2021). "At the Margins of Epistemology: Amplifying Alternative Ways of Knowing in Library
and Information Science." Proceedings of the Association for Information Science & Technology 58(1):
630-633.
This panel argues a paradigm shift is needed in library and information science (LIS) to move the
field toward information equity, inclusion, relevance, diversity, and justice. LIS has undermined
knowledge systems falling outside of Western traditions. While the foundations of LIS are based on
epistemological concerns, the field has neglected to treat people as epistemic agents who are
embedded in cultures, social relations and identities, and knowledge systems that inform and
shape their interactions with data, information, and knowledge as well as our perceptions of each
other as knowers. To achieve this shift we examine epistemicide—the killing, silencing,
annihilation, or devaluing of a knowledge system, epistemic injustice and a critique of the user-
centered paradigm. We present alternative epistemologies for LIS: critical consciousness, Black
feminism, and design epistemology and discuss these in practice: community generated
knowledges as sites of resistance and Indigenous data sovereignty and the "right to know".
[ABSTRACT FROM AUTHOR]
Copyright of Proceedings of the Association for Information Science & Technology is the property of John
Wiley & Sons, Inc.

Omodan, B. I. and N. Diko (2021). "Conceptualisation of Ubuntugogy as a Decolonial Pedagogy in Africa."

Journal of Culture & Values in Education (JCVE) 4(2): 95-104.
The concept of ubuntugogy appears as an ordinary grammatical prowess to some, while it also
remains unknown to many. This conceptual paper attempts to conceptualise ubuntugogy, not only
as indigenous teaching and learning but also as a decolonial pedagogy with liberating potentials.
An assumption exists that today's pedagogical process in Africa is still laced with subjectivism, and
it fails to challenge the Eurocentric hegemony that lies within school systems. The failure to
address Eurocentrism explicitly leads to the need for ubuntugogy. Ubuntugogy, therefore, needs to
be unpacked for better understanding. That is, this study is not to challenge the hegemony of
westernised classrooms and their pedagogical process in Africa but to conceptualise the hidden
potential of ubuntugogy to fill out the limited literature of the concept in the world of academics.
Hence, the study provides answers to questions such as; what is ubuntugogy? What is the
epistemology of ubuntugogy? What are the transformative tendencies of ubuntugogy, and how
does ubuntugogy relevant in 21st Century classrooms? The study concluded that the idea of

121
 ubuntugogy is to create a learning environment where everyone feels empowered, encouraged
and free from the burdens of Eurocentric and Americentric imposition with an open tendency of
knowing and being human. [ABSTRACT FROM AUTHOR]

Nakhid, C. and C. Farrugia (2021). "Affirming Methodologies in Two African Diasporic Contexts: The
Sharing of Knowledge Through Liming and Ole Talk Among Caribbean Islanders in Aotearoa New
Zealand and the Practice of Sharing with Sydney-Based Africans." Peabody Journal of Education
(0161956X) 96(2): 177-191.
This article discusses the value of affirming methodologies through two studies of African
diasporas that reveal how affirmation enhances autonomy, ownership, solidarity, and cultural
assertiveness in the research process. Against the background of an indigenous epistemology, the
first study presents insights into the cultural practice of liming and ole talk as a research
methodology for researching and sharing knowledge with Caribbean Islanders living in Auckland,
Aotearoa New Zealand. The second study uses culturally informed practices of sharing to explore
the resettlement experiences of women from different African backgrounds in Western Sydney,
Australia. Together, the authors suggest that a culturally informed and practice-based approach
foregrounds the social worlds of African diasporic communities and paints a more nuanced picture
of their everyday lived experiences. The call for the decolonization of methodologies has drawn
attention to the detrimental impact of mainstream research approaches on the representations of
and responses to indigenous and Black people and people of color. This article asserts the
importance of going beyond a decolonizing approach to an affirming position where researchers'
learnings are informed by more culturally relevant methodologies. These methodologies should be
considered important in and of themselves and not simply in opposition to dominant modes of data
collection, analysis, and dissemination. [ABSTRACT FROM AUTHOR]
Copyright of Peabody Journal of Education (0161956X) is the property of Taylor & Francis Ltd

Mukherjee, P. (2021). "Uchchaihshravas of the Times: The Extension of the Horizon of Postcolonialism."
Turkish Online Journal of Qualitative Inquiry 12(5): 4787-4804.
Postcolonialism is not only a period in the history of time but a movement in the domain of art and
aesthetics as well as a literary theory. The basic foundation of this theory aims to restore the rights
of the oppressed. Postcolonialism has been in existence since 1920s and 1930s. It is a multi-
faceted theory which takes up social, political, cultural and economic causes leading to oppression.
The birth of Postcolonialism is from the womb of colonialism and imperialism. Its significance lies in
the fact that it is a theory of resistance towards hegemonic practices related to power. In the
contemporary times, many literary critics arrived upon the conclusion that the heydays of
Postcolonialism have ended and it is a dying theory which is gradually losing its importance in the
academic circles. The truth about this theory is that it will never lose its currency as it deals with
oppression and exploitation and is about the resistance to oppression. In actuality, oppression or
for that matter exploitation never ends, the nature of oppression or exploitation changes and so do
the strategies to counter them. The theory has been extended to new domains especially to the
domain of Science which had been included in the ambit of Postcolonialism. The critical piece
discusses the kind of oppression and exploitation that is practiced in the field of Science through
discrimination and hence, the need for a critical theory, that is, Postcolonialism which is
interdisciplinary in nature and can voice the concerns of those who bear the brunt of a very
specialized and a subtle form of oppression caused due to discrimination. On the other hand,
Postcolonialism is able to extend its horizon thereby bringing in interdisciplinarity in its domain. The
fact that there is a kind of interdisciplinarity in the field of research makes the critics explore new
avenues to project the overlap between the fields which are polar opposites in terms of their
epistemology thereby giving rise to an organic whole of which each discipline is a part. The novelty
of the essay lies in subverting the grounds on which discrimination is based in the field of Science
using an indigenous religious and cultural approach. [ABSTRACT FROM AUTHOR]

Motta, S. C. (2021). "Decolonizing Our Feminist/ized Revolutions: Enfleshed Praxis from Southwest
Colombia." Latin American Perspectives 48(4): 124-142.

122
 An initial mapping of the decolonial feminisms emergent in Buenaventura and Cali, Southwest
Colombia, in the Afro-Colombian and indigenous political Escuela de Mariposas de Alas Nuevas
and Círculo de Hombres, Cali, shows that they move within and beyond a politics and
epistemology of representation in a return to the enfleshed as territories of transformatory wisdoms
and the embrace of ancestrality and feminist spirituality. Un mapeo inicial de los feminismos
decoloniales surgidos en Buenaventura y Cali, en el suroeste de Colombia, dentro de las
agrupaciones políticas afrocolombianas e indígenas Escuela de Mariposas de Alas Nuevas y
Círculo de Hombres, Cali, muestra que se mueven dentro y fuera de una política y epistemología
de representación y ejercen un retorno a lo encarnado como territorios de sabidurías
transformadoras a la vez que abrazan la ancestralidad y la espiritualidad feminista. [ABSTRACT
FROM AUTHOR]
Copyright of Latin American Perspectives is the property of Sage Publications Inc.

Morgan, T. K. K. B., et al. (2021). "Towards best-practice inclusion of cultural indicators in decision making
by Indigenous peoples." AlterNative: An International Journal of Indigenous Peoples 17(2): 202-214.
Acknowledgement that Indigenous Knowledge cannot be assimilated and readily generalised
within reductionist scientific paradigms is emerging. The reluctance of Indigenous Peoples to adopt
reductionist science-based interpretations is justified. Science that stops at the point where reality
is universal excludes consideration of how outcomes are understood and experienced by more
holistic epistemologies including those of Indigenous Peoples. Culturally derived ways of knowing
are beyond the realm of reductionist science and require approaches to decision-making
frameworks that are capable of including culturally specific knowledge. Cultural indicators are a
geographically specific means of enabling measurement of a particular culture's attributes;
however, to be appropriately recognised, the method of inclusion is at least as important.
Therefore, cultural indicators, their definition and their measurement are the sole prerogative of
Indigenous Peoples, and how Indigenous epistemologies are effectively empowered in frameworks
is critical, as decisions are no longer being made in purely Indigenous contexts. [ABSTRACT
FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Moorman, L., et al. (2021). "Envisioning indigenized geography: a two-eyed seeing approach." Journal of
Geography in Higher Education 45(2): 201-220.
Addressing educational curricula and programs in post-secondary education for Reconciliation
brings new opportunities and challenges for geography educators, including decolonizing and
indigenizing their own teaching practices and perspectives. A team of geography educators, from
vastly different geographies and contexts, explored their understandings and approaches to
indigenization and found commonalities aligned with Two-Eyed Seeing, a framework that calls for
a weaving of perspectives to hold views of both Indigenous and Western knowledge
simultaneously. While originally applied in a teaching context, Two-Eyed Seeing is now recognized
as a valuable approach in Indigenous research but remains promising as a means to connect
indigenous knowledge and epistemology to geography teaching practice. A review of challenges in
indigenization efforts in education indicates that Two-Eyed Seeing can address a number of
pedagogical challenges, including reducing binary perspectives, providing a more holistic
worldview, and creating a safe space for students. Realizing goals of reconciliation, decolonization,
and indigenization requires contributions and efforts from across the geography education
community, including from non-Indigenous actors who may not be active in the Indigenous
Geographies space. Providing strategies and examples of approaches such as Two-Eyed Seeing
is critical to support these educators and ensure the best learning opportunities for their students.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Geography in Higher Education is the property of Routledge

Mendes, R. (2021). "Saberes ausentes da "Cidade Letrada". Por um Iluminismo mestiço." Absent
Knowledge from the "Lettered City". For a Mestizo Illustration. 23(1): 121-159.

123
 The present article suggests taking arguments about the importance of Afro-descendants and
indigenous knowledge in the process of formation of Latin American societies and literacies from
the understanding of the concept of "lettered city". Based on notes of historical and literary
landmarks, the article presents possible reasons for the invisibility of cosmogonies, cosmovisions,
and epistemologies that make up the Latin American multiconstitutive cultural mosaic and
compromise a broad, current, and democratic literary-critical perspective. By valuing the organic
contributions of cultural diversity and emphasizing the perspective of their voices without
mediation, this article is believed to contribute visualizing the importance of critical references that
represent the historical and anthropological marks of the region and how they impacted their
literature. It is hoped, with this, to reiterate the need for new sensitivities and critical epistemologies
to understand, in a responsible way, the demand for critical and creative projects that highlight and
value heterogeneous and ancestral references as a basis of a critic system. (English) [ABSTRACT
FROM AUTHOR]
O presente artigo sugere empreender argumentos sobre a importância dos saberes afrodescendentes e
indígenas, no processo de formação das sociedades e letramentos latino-americanos, desde a
compreensão do conceito de "cidade letrada". A partir de apontamentos de marcos históricos e
literários, o artigo apresenta possíveis razões que inviabilizam cosmogonias, cosmovisões e
epistemologias que compõem o mosaico cultural multiconstitutivo latino-americano e
comprometem uma perspectiva crítica literária ampla, atual e democrática. Ao valorizar as
contribuições orgânicas da diversidade cultural e enfatizar a perspectiva de suas vozes sem
mediações, acredita-se contribuir para visibilizar a importância de referências críticas que
representem as marcas históricas e antropológicas da região e como repercutiram em sua
Literatura. Espera-se, com isso, reiterar a necessidade de novas sensibilidades e epistemologias
críticas para compreender, de maneira responsável, a demanda de projetos críticos e criativos
que relevam e valorizam referências heterogêneas e ancestrais como base e criticidade.
(Spanish) [ABSTRACT FROM AUTHOR]
El presente artículo presenta y desarrolla la importancia del conocimiento afrodescendiente e indígena en
el proceso de formación de sociedades y saberes latinoamericanos, a partir de la comprensión del
concepto de "ciudad letrada". Por medio de apuntes sobre hitos históricos y literarios, el artículo
presenta posibles razones que invisibilizan las cosmogonías, cosmovisiones y epistemologías que
conforman el mosaico cultural multiconstitutivo latinoamericano y comprometen una perspectiva
crítica literaria amplia, actual y democrática. Al valorar los aportes orgánicos de la diversidad
cultural y enfatizar la perspectiva de sus voces sin mediación, se considera que estas razones
contribuyen a visibilizar la importancia de los referentes críticos que representan las marcas
históricas y antropológicas de la región y cómo impactaron su literatura. Se espera, con ello,
reiterar la necesidad de nuevas sensibilidades y epistemologías críticas para comprender, de
manera responsable, la demanda de proyectos críticos y creativos que resalten y valoren
referencias heterogéneas y ancestrales como propuesta de un sistema crítico. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Literatura: Teoría, Historia, Crítica is the property of Universidad Nacional de Colombia

McCubbin, L. D., et al. (2021). "The case of Kahewai: Indigenous ways of knowing and Kānaka ‘Ōiwi well-
being." Asian American Journal of Psychology 12(4): 255-264.
The purpose of this study is to illustrate an Indigenous, 1 Native Hawaiian (Kānaka ‘Ōiwi)
framework for understanding well-being with a qualitative case study of a man, Kānaka ‘Ōiwi,
Kahewai. We have our ‘Ōlelo Makuahine (Mother language) to tell our mo‘olelo or stories. The
case study of Kahewai demonstrates the interconnection between ‘āina (land), kūpuna (elders/
ancestors), and lōkahi (harmony/unity). Similar to woven lauhala (Pandanus leaves), our ‘ike
kūpuna (knowledge from our ancestors) is the intertwined narratives of our land and culture. We
hope to share one kāne (man) Kānaka ‘Ōiwi narrative to help illustrate Indigenous ways of being in
particular, ways of healing, adapting, and creating a sense of well-being through social justice and
reflection. With the use of his mo‘olelo, we demonstrate an alternative perspective of Kānaka ‘Ōiwi
well-being that is embedded in Meyer’s (2001, 2003, 2013) work on Kānaka ‘Ōiwi epistemology
and McGregor et al.’s (2003) Kānaka ‘Ōiwi ecological model of well-being. This mo‘olelo is through

124
 the eyes of a wayfarer and a caretaker of the ocean with his family and faith. This narrative case
study demonstrates how Indigenous knowledge and well-being of Kānaka ‘Ōiwi can be seen, not
through the gaze of the 'foreigner,' but from the mo‘olelo of our people (Kamakau, 1865). (PsycInfo
Database Record (c) 2022 APA, all rights reserved)
What is the public significance of this article?—This study uses Native ways of knowing to examine a case
study of a Native Hawaiian male and how his health and well-being are connected to his sense of
place, family, and ancestry. (PsycInfo Database Record (c) 2022 APA, all rights reserved)

Matapo, J. and D. Enari (2021). "Re-imagining the dialogic spaces of talanoa through Samoan onto-
epistemology." Waikato Journal of Education (2382-0373) 26: 79-88.
This article proposes a Samoan Indigenous philosophical position to reconceptualise the dialogic
spaces of talanoa; particularly how talanoa is applied methodologically to research practice.
Talanoa within New Zealand Pacific research scholarship is problematised, raising particular
tensions of the universal and humanistic ideologies that are entrenched within institutional ethics
and research protocols. The dialogic relational space, which is embedded throughout talanoa
methodology, is called into question, evoking alternative ways of knowing and being within the
talanoa research assemblage1 (including the material-world). Samoan epistemology reveals that
nature is constituted within personhood (Vaai & Nabobo-Baba, 2017) and that nature is co-agentic
with human in an ecology of knowing. We call for a shift in thinking material-ethics that opens
talanoa to a materialist process ontology, where knowledge generation emerges through human
and non-human encounters. [ABSTRACT FROM AUTHOR]

Mannell, J., et al. (2021). "Decolonising violence against women research: a study design for co-
developing violence prevention interventions with communities in low and middle income countries
(LMICS)." BMC Public Health 21(1147).
Background: There has been substantial progress in research on preventing violence against
women and girls (VAWG) in the last 20 years. While the evidence suggests the potential of well-
designed curriculum-based interventions that target known risk factors of violence at the
community level, this has certain limitations for working in partnership with communities in low- and
middle-income (LMIC) countries, particularly when it comes to addressing the power dynamics
embedded within north-south research relationships. Methods: As an alternative approach, we
outline the study design for the EVE Project: a formative research project implemented in
partnership with community-based researchers in Samoa and Amantaní (Peru) using a
participatory co-design approach to VAWG prevention research. We detail the methods we will use
to overcome the power dynamics that have been historically embedded in Western research
practices, including: collaboratively defining and agreeing research guidelines before the start of
the project, co-creating theories of change with community stakeholders, identifying local
understandings of violence to inform the selection and measurement of potential outcomes, and
co-designing VAWG prevention interventions with communities. Discussion: Indigenous knowledge
and ways of thinking have often been undermined historically by Western research practices,
contributing to repeated calls for better recognition of Southern epistemologies. The EVE Project
design outlines our collective thinking on how to address this gap and to further VAWG prevention
through the meaningful participation of communities affected by violence in the research and
design of their own interventions. We also discuss the significant impact of the COVID-19
pandemic on the project in ways that have both disrupted and expanded the potential for a better
transfer of power to the communities involved. This article offers specific strategies for integrating
Southern epistemologies into VAWG research practices in four domains: ethics, theories of
change, measurement, and intervention design. Our aim is to create new spaces for engagement
between indigenous ways of thinking and the evidence that has been established from the past
two decades of VAWG prevention research and practice.

Mannell, J., et al. (2021). "Decolonising violence against women research: a study design for co-
developing violence prevention interventions with communities in low and middle income countries
(LMICs)." BMC Public Health 21(1): 1-13.

125
 <bold>Background: </bold>There has been substantial progress in research on preventing
violence against women and girls (VAWG) in the last 20 years. While the evidence suggests the
potential of well-designed curriculum-based interventions that target known risk factors of violence
at the community level, this has certain limitations for working in partnership with communities in
low- and middle-income (LMIC) countries, particularly when it comes to addressing the power
dynamics embedded within north-south research relationships.<bold>Methods: </bold>As an
alternative approach, we outline the study design for the EVE Project: a formative research project
implemented in partnership with community-based researchers in Samoa and Amantaní (Peru)
using a participatory co-design approach to VAWG prevention research. We detail the methods we
will use to overcome the power dynamics that have been historically embedded in Western
research practices, including: collaboratively defining and agreeing research guidelines before the
start of the project, co-creating theories of change with community stakeholders, identifying local
understandings of violence to inform the selection and measurement of potential outcomes, and
co-designing VAWG prevention interventions with communities.<bold>Discussion:
</bold>Indigenous knowledge and ways of thinking have often been undermined historically by
Western research practices, contributing to repeated calls for better recognition of Southern
epistemologies. The EVE Project design outlines our collective thinking on how to address this gap
and to further VAWG prevention through the meaningful participation of communities affected by
violence in the research and design of their own interventions. We also discuss the significant
impact of the COVID-19 pandemic on the project in ways that have both disrupted and expanded
the potential for a better transfer of power to the communities involved. This article offers specific
strategies for integrating Southern epistemologies into VAWG research practices in four domains:
ethics, theories of change, measurement, and intervention design. Our aim is to create new
spaces for engagement between indigenous ways of thinking and the evidence that has been
established from the past two decades of VAWG prevention research and practice. [ABSTRACT
FROM AUTHOR]
Copyright of BMC Public Health is the property of BioMed Central

Mandel, U., et al. (2021). "Ecoversities Alliance: a five-year experiment in cosmopolitical learning." Aliança
de Ecoversidades: uma experiência de cinco anos em aprendizagem cosmopolítica. 46(4): 1-24.
How can higher education be re-imagined so as to include multiple knowledge systems, for a world
where many worlds co-inhabit? This is one of the questions at the heart of the Ecoversities
Alliance, a planetary alliance of learning places and practitioners reimagining higher education,
many of them emerging from social and ecological movements and indigenous communities.
Constituted by more than 400 members, representing over 260 organizations in around 47
countries, the Ecoversities Alliance is engaged in experimenting, learning from and practicing ways
to regenerate local ecologies, cultures and economies and challenge hatred, violence,
monoculture, extractivism, overconsumption, and exploitation. This paper will draw from the
perspective of three of its members who have been key participants since its birth in 2015 - as co-
founders and steering committee members, reflecting on their learning in/with the alliance. This
paper focuses on how the Alliance has been attempting to do what we are calling here
cosmopolitical learning: learning how to learn in and between cultures, epistemologies, ontologies;
learning to learn from, within, and beyond diversity. (English) [ABSTRACT FROM AUTHOR]
De que maneira o ensino superior pode ser reinventado de maneira a incluir múltiplos sistemas de
conhecimento, por um mundo em que muitos mundos co-habitem? Esta é uma das perguntas no
cerne da Aliança de Ecoversidades, uma aliança planetária de lugares e profissionais de
aprendizagem que reinventam o ensino superior, muitos oriundos de movimentos sociais e
ecológicos e de comunidades indígenas. Constituída por mais de 400 integrantes, representando
mais de 260 organizações em torno de 47 países, a Aliança de Ecoversidades está engajada em
experimentar, aprender e praticar modos de regeneração de ecologias, culturas e economias
locais e enfrentar o ódio, a violência, a monocultura, o extrativismo, o superconsumo e a
exploração. Este artigo irá se embasar na perspectiva de três de seus integrantes que foram
participantes chave desde sua criação em 2015 - na condição de cofundadores e integrantes do
comitê de direção, refletindo sobre sua aprendizagem na/com a Aliança. Este artigo enfoca a

126
 maneira como a Aliança vem tentando fazer aquilo que estamos denominando aqui de
aprendizagem cosmopolítica: aprender como aprender em e entre culturas, epistemologias,
ontologias; aprender a aprender a partir de, na e além da diversidade. (Portuguese) [ABSTRACT
FROM AUTHOR]
Copyright of Educação & Realidade is the property of Revista Educacao & Realidade

Mabingo, A. (2021). "Reimagining and Reimaging Indigenous Dances and their Contexts of Practice in
Postcolonial African Environments." Critical Arts: A South-North Journal of Cultural & Media Studies 35(3):
52-68.
The contexts of Indigenous dance practices in postcolonial African environments have continued to
evolve. The phenomena of dance bears on the meanings that individual dance practitioners
construct as active agents in Indigenous dance knowledge production. This work draws on the
following question to examine how contexts of practice impel the reimagining and reimaging of
dances, dancing, and the dancing body in Indigenous dance practices: What meanings do
Indigenous dance practitioners construct from partaking in Indigenous dance education practices
in varied contexts? Using Indigenous knowledge systems theoretical frame and decoloniality as
lenses of analyses, the article reveals how reimaging and reimagination of Indigenous dances
transcends framing the body as an exotic, fetishized, and objectified artefact. The dance
practitioners rationalize the dances and dance experiences as affective and conceptual-expressive
epistemology and ontology that is grounded in community connection, self-guided creative
imagination and innovation, intercorporeal embodiments, socio-economic positionalities, and
intersubjective situatedness. The complex meanings are anchored in dynamic contexts,
experience, agency, community, situations, and epistemological holism. The article provokes a
radical rethink in how pedagogy, performance, research, and recreation of Indigenous African
dances can be understood and engaged in ways that rise above the Anglo-European
objectification, exoticization, and fetishization of the Black body. [ABSTRACT FROM AUTHOR]
Copyright of Critical Arts: A South-North Journal of Cultural & Media Studies is the property of Routledge

Litts, B. K., et al. (2021). "Computing for all?: Examining critical biases in computational tools for learning."
British Journal of Educational Technology 52(2): 842-857.
Given the increased need for broadening participation in computing, there must be a focus not just
on providing culturally relevant content but also on building accessible and inclusive computational
tools. Most efforts to design culturally responsive computational tools redesign surface features,
often through making nominal changes to add cultural meaning, yet the deeper structural design
remains largely intact. We take a critical perspective towards novice programming environments to
elucidate how the underlying structure privileges particular epistemologies and cultures. In this
paper, we examine how the cultural practice of storytelling is supported and/or inhibited within
novice programming tools. We draw upon the experiences of 38 Native American youth, who
worked in teams to create place-based, interactive stories and games for their community.
Findings offer insights to the embedded cultural biases that exist in the structures of computational
tools. We discuss insights for how to address cultural biases and promote deeper integration of
cultural practices in future designs of culturally responsive computational tools. Practitioner
NotesWhat is already known about this topic? Culturally responsive computing connects
computing content heritage and vernacular cultural practices."Black boxing," or lack of
transparency in how it works, in computational tools makes it difficult for novices to enter
computing cultures.Design tools are embedded with particular ways of being, knowing, valuing and
doing.What this paper adds? Thirty-eight novice learners' computational designs were shaped by
the ways in which a computational tool privileged particular knowledge systems.Storytelling, as a
critical cultural practice, especially in Indigenous cultures, is heavily constrained by the design
structure of computational tools.Computational tools are cultural artifacts with deeply embedded
epistemological, ontological and axiological biases, which directly frame what learners can do with
these tools.Implications for practice Collaborative, community-based design processes could
mitigate the cultural biases that persist in computational tools.Transparency in computation tools in
critical to broadening participation in computing cultures.Culturally responsive design of
127
 computational tools at the structural level is required to build inclusive computing cultures.
[ABSTRACT FROM AUTHOR]
Copyright of British Journal of Educational Technology is the property of Wiley-Blackwell

Lin, J., et al. (2021). "Environmental justice must include the rights of all species to life and respect:
integrating indigenous knowledge into education." International Studies in Sociology of Education 30(1/2):
93-112.
This article focuses on the relationships between social justice, environmental justice, and
sustainability from the local to global levels. We envision social and environmental justice as
involving not only human beings, but also the rights of all species to life and respect. We advocate
an ecological justice approach based on the equality and intrinsic value of all existence. This
standpoint also forefronts core values and world views of marginalized people and epistemologies,
such as Indigenous knowledge systems. With the understanding that there is much heterogeneity
among Indigenous communities and individuals, we delve into core commonalities which embrace
the perspective that humanity's relation to the cosmos is ever-salient, that the Earth is a living
being, and all species, as interconnected co-habitants of Earth, are intelligent, equal, and divine.
[ABSTRACT FROM AUTHOR]
Copyright of International Studies in Sociology of Education is the property of Routledge

Lewis, D., et al. (2021). "If only they had accessed the data: Governmental failure to monitor pulp mill
impacts on human health in Pictou Landing First Nation." Social Science & Medicine 288: N.PAG-N.PAG.
For over fifty years, Pictou Landing First Nation (PLFN), a small Mi'kmaw community on the
northern shore of mainland Nova Scotia, Canada, has been told by a Joint Environmental Health
Monitoring Committee (JEHMC) mandated to oversee the health of the community that their health
has not been impacted by exposure to 85 million litres of pulp mill effluent dumped every day into
what was once a culturally significant body of water bordering their community. Yet, based on lived
experience, the community knows otherwise, and despite countless dollars spent on government
and industry-sponsored research, their concerns have not gone away. Using biopolitical theory, we
explore why JEHMC never fully implemented its mandate. We will use a Mi'kmaw environmental
'theoretical' framework to demonstrate that indicators of a relational epistemology and ontology
that have been consistently and persistently overlooked in Indigenous environmental health
research demands that Indigenous connections to the air, land and water must be taken into
consideration to get a full understanding of environmental health impacts. Guided by the principle
of Etuaptmumk (Two-Eyed Seeing), which brings together the strengths of both western and
Indigenous knowledge, and employing a community-based participatory research approach, we
use data that could have been accessed by the JEHMC that might have signaled that human
health studies were warranted. Further, we developed an environmental health survey that more
appropriately assesses the impacts on the community. Finally, we will discuss how an Indigenous-
developed framework can adequately assess the impacts of land displacement and environmental
dispossession on the health of Indigenous communities and illustrate how our framework can
serve as a guide to others when exploring Indigenous environmental health more broadly. •
Indicators of Indigenous epistemology and ontology overlooked in research. • Etuaptmumk guides
the inclusion of appropriate environment health indicators. • Environmental regulatory bodies
continue to put Indigenous peoples in harm's way. • Indigenous-developed frameworks can assess
health impacts more appropriately. [ABSTRACT FROM AUTHOR]
Copyright of Social Science & Medicine is the property of Pergamon Press - An Imprint of Elsevier
Science

Layman, E. W. and E.-J. Amy Kim (2021). "Glocal Brokers and Critical Discourse Analysis:
Conceptualizing Glocality in Indigenous Education Research and Reform." Global Education Review
(2379-8998) 8(2): 62-80.
Few issues encapsulate the tension of "glocality" in education more substantively than the debate
surrounding who should undertake research on Indigenous education, and how it should be done.
In this article, two non-Indigenous educational researchers both working with Indigenous Education

128
 Research and Reform, alongside the guidance of Indigenous mentors, grapple with the questions
of if and how non-Indigenous critical research methodologies can complement, and thereby
reduce, the peripheralization of Indigenous knowledges and epistemologies. This article explores
the opportunity for dialogue between two often polarized hazards. On one hand, non-Indigenous
researchers with non-Indigenous epistemologies risk increasing the marginalization of Indigenous
ways of knowing. On the other, research on Indigenous education is threatened with further
ostracism if it is inaccurately perceived as only the domain of Indigenous peoples, and only
facilitated through Indigenous epistemologies. The authors share their experiences in using a non-
Indigenous critical research methodology, Critical Discourse Analysis, to explore Indigenous
Education Research and Reform. Particularly, the authors share their experiences, both in
employing non-Indigenous critical research approaches in Indigenous contexts whilst also
attempting to honor local Indigenous epistemologies. This article contributes to the discussion of
how "trans-systemic" knowledge, the discursive space between Indigenous and non-Indigenous
understandings, can illuminate the concept of "glocality" in educational research methods. In
conclusion, the authors contend for the role of "glocal brokers" who navigate between Global and
Local--between Indigenous and non-Indigenous--understandings to foster connections and
communicative opportunities that can further elevate and integrate Indigenous ways of knowing
into broader discourse concerning Indigenous Education Research and Reform. [ABSTRACT
FROM AUTHOR]

Kulago, H. A., et al. (2021). "Land, Water, Mathematics, and Relationships: What Does Creating
Decolonizing and Indigenous Curricula Ask of Us?" Educational Studies 57(3): 345-363.
Indigenous epistemologies view a person as a whole, interconnected to land, in relationship to
others. Knowledge is subjective and collective. However, hegemonic western knowledge created
dualism that are perpetuated through western schooling with detrimental effects on Indigenous
knowledge systems and livelihood. The dualisms separate mind from body, body from nature, and
spirit from matter which led to western schooling practices that support goals of settler colonialism
including dispossession of Indigenous peoples from their lands. This article presents theoretical
and conceptual discussions, personal reflections, and relationship-building the authors engaged
while creating decolonizing and Indigenous syllabi in the fields of environmental studies,
philosophy, and mathematics education at the university level. Engaging these processes disrupts
the separation created through western dualisms and move toward reconnection as an initial step
in creating decolonizing curricula, shifting dominant curricula organized through the logics of settler
colonialism, to curricula that envision and support Indigenous nations and sovereignty.
[ABSTRACT FROM AUTHOR]
Copyright of Educational Studies is the property of Taylor & Francis Ltd

Kelly, D., et al. (2021). "Decolonizing the Business Case Study." Academy of Management Annual
Meeting Proceedings 2021(1): 1-1.
Business education needs to be decolonized. The teaching case is at the heart of contemporary
business school pedagogy. However, case studies rarely reflect Indigenous business values or
practices. In this paper, we argue that Indigenous ontologies, epistemologies, and axiologies need
to be integrated into mainstream business school curricula and that this can be accomplished
through a case writing methodology grounded in Indigenous research methods. We scrutinize the
lack of Indigenous-focused business cases currently available, as well as describe some of the
most important initiatives to date that attempt to address this gap. It is our hope that business
scholars and researchers alike will have a deeper understanding of the need for inclusion and
decolonization of business school curricula. [ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Kaa, H. and E. Willis (2021). "Teaching the Totality of a Person: Manaakitanga, Kindness and Pedagogy:
An Interview with Dr Hirini Kaa." Knowledge Cultures 9(3): 158-168.

129
 In 2019, the Faculty of Arts at the University of Auckland launched a programme called Ako Arts,
aimed at embedding Māori and Pasifika epistemologies and knowledges into our curriculum and
approaches to teaching. This initiative was developed by Dr Hirini Kaa and piloted by eight courses
in its first year. I took part in this pilot as convenor of a large stage one Drama course. This
interview focuses on the motivation and meanings of the programme, with a particular emphasis
on one of its key values, manaakitanga, defined in the Māori dictionary as 'hospitality, kindness,
generosity, support -- the process of showing respect, generosity and care for others.' In my
conversation with Hirini, I was interested in how he viewed the notion of kindness from a Māori
perspective and in both the possibilities and limitations of the term in the pedagogical context.
Early in the Agencies of Kindness research project, we held a symposium exploring kindness in
pedagogy and creativity and invited Hirini to speak about Ako Arts. At that time, he noted that while
he didn't really know what kindness meant in the University context, he knew what manaakitanga
meant. The comment was an important provocation for the group to recognise the cultural
specificity of 'kindness' as a concept and the importance of broadening our engagement with
kindness to include other cultural concepts. The dialogue, I hope, provides some insight into the
intersection of the broad notion of kindness with Indigenous knowledge, Māori knowledge, in
particular. [ABSTRACT FROM AUTHOR]
Copyright of Knowledge Cultures is the property of Addleton Academic Publishers

Joshi, P. (2021). "Partnering with Indigenous Communities to Develop an Equitable Early Childhood
Education Curriculum in Odisha, India." Asia-Pacific Journal of Research in Early Childhood Education
15(1): 9-27.
In India, an economically diverse, multi-cultural and multi-lingual country marked by exceptional
heterogeneity, the ECE curricula experienced by children from minority groups are usually urban,
middle class-oriented, often influenced by the West. The design of these curricula tends to further
exclude those already marginalized, especially with learning taking place in a language other than
their mother-tongue. It was in this background that a relevant, mother-tongue based curriculum for
ECE was sought to be developed for underserved indigenous communities of Odisha (in eastern
India). The process focused on privileging the knowledge epistemologies and eco-cultural heritage
of the indigenous communities by collaborating with them as knowledge partners and drawing from
close observations of community life and children in their context. Around 30 members from the
four tribal communities representing a cross-section of members were involved in this process and
deliberations on the nature of the curriculum needed. The paper captures the process and its
complexities, and shares the insights that emerged, for those seeking to address the educational
needs of marginalised communities. [ABSTRACT FROM AUTHOR]

Johnson, S. (2021). "Documentary of (De)Colonization: Ex-Pajé as Border-Filmmaking & Paiter Suruí Re-
existence." Journal of Lusophone Studies 6(2): 25-49.
This essay examines the linkage of epistemological inequities, social and ecological devastation,
and ethnocide in Ex-Pajé, the product of a collaborative filmmaking effort between writer-director
Luiz Bolognesi, "ex-pajé" Perpera Suruí, and members of the Paiter Suruí community. This film
serves as a potent counter to productions that side-line Indigenous actors, communities, and
epistemologies, both narratively and visually, in favor of white, western protagonists and their
saviorism. I argue that Ex-Pajé reveals the intersections between cinema and core tenets of
decolonial theory. Ex-Pajé is a clear product of a "border-thinking" (Mignolo 2012) approach to film
production, genre, and form as it portrays the strategies of "re-existence" (Albán-Achinte 2013) that
define Paiter Suruí life while confronting ecological, social, and material colonial forces. Ex-Pajé
visually and narratively reframes the colonial encounter from the perspective of Perpera Suruí,
underscoring the need for collaborative story making that centers resistance to the violences of the
Modern/Colonial age. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Lusophone Studies is the property of American Portuguese Studies Association

James, S. and H. Lorenz (2021). "Back to the Source: Moving Upstream in the Curricular Rivers of
Coloniality." Review of General Psychology 25(4): 385-404.

130
 This article shares choices made as part of an introductory decoloniality curriculum in a non-clinical
community psychology M.A./PhD program where the authors are faculty members. We focus on
the basics of decoloniality and decolonial pedagogies in two first-year foundational psychology
courses: one course on implications of decoloniality for studying differing psychological paradigms,
ontologies, and epistemologies, particularly relational ontologies that might reframe community
environments, and another course on implications of decoloniality for post-humanist and
indigenous qualitative research methodologies. We present currently emerging forms of theory,
content, pedagogy, dialogue, artivism, and methodology in process in our work, as well as
responses from students and our own reflections. [ABSTRACT FROM AUTHOR]
Copyright of Review of General Psychology is the property of Sage Publications Inc.

Houdek, M. (2021). "METAPHORS TO LIVE AND DIE BY." Rhetoric & Public Affairs 24(1/2): 269-289.
Decolonial smuggling is a practice that falls at the intersections of fugitivity (Moten) and delinking
(Mignolo, Wanzer-Serrano). It is geared toward disrupting rhetorical studies' zero-point
epistemology to open space to marshal alternative epistemologies--of Black being, Indigeneities,
and their relational formations--against the canon to enable more radical, decolonial disciplinary
futures. Building on the work of Black, Indigenous, and People of Color (BIPOC) scholars, this
essay details the forms of whiteness and knowledge production that reproduce epistemic violence,
performs metaphoric (meta)criticism across various strands of race scholarship, and comments on
white scholars' role in these conversations. This essay seeks to add clarity to what decolonization
looks like for rhetoricians with respect to the epistemologies and ontologies embedded within the
metaphors that, for many, are matters of life and death. [ABSTRACT FROM AUTHOR]
Copyright of Rhetoric & Public Affairs is the property of Michigan State University Press

Horsthemke, K. (2021). "Diversity and Epistemic Marginalisation: The Case of Inclusive Education."
Studies in Philosophy & Education 40(6): 549-565.
In the literature on inclusion and inclusive education there is a frequent conflation of (1) inclusion of
diverse people, or people in all their diversity, (2) inclusion of diverse worldviews, and (3) inclusion
of diverse epistemologies. Only the first of these is plausible—and perhaps even morally and
politically mandatory. Of course, more needs to be said about inclusion and its possible difference
from integration, conditions of access, etc. Regarding the second type of inclusion, not all
worldviews merit inclusion. Moreover, worldviews and epistemologies are not identical: everyone
may have a worldview but not everyone has an epistemology. Finally, the idea of diverse
epistemologies makes only limited sense, as do the associated notions of 'indigenous knowledge',
'legitimation of knowledge' and 'epistemic marginalisation'. [ABSTRACT FROM AUTHOR]
Copyright of Studies in Philosophy & Education is the property of Springer Nature

Hope, J. (2021). "Conservation in the Pluriverse: Anti-capitalist struggle, knowledge from resistance and
the 'repoliticisation of nature' in the TIPNIS, Bolivia." Geoforum 124: 217-225.
Latin American indigenous territories (both rural and urban) are experiencing a resurgence of
academic interest, partly for their potential to 'repoliticise nature' in response to the 'ruinations' of
colonialism and extractive capitalism (de la Cadena and Blaser, 2018 ; de Sousa Santos, 2014).
As these debates on territory develop in social science, I draw from de Sousa Santos' work on the
epistemologies of the south (2018), which explores the knowledges created in resistance, with
political ecology, which approaches nature as produced through politics, history and culture, to
offer an empirical reading of the relationships between place, knowledge and the 'repoliticisation of
nature' in the TIPNIS, Bolivia. Specifically, examining how protected area conservation is being
rearticulated within agendas for territorial autonomy during a conflict over extractive infrastructure.
In doing so, I reveal how conservation has informed the repoliticisation of nature in the TIPNIS,
opening up trajectories for recognising and supporting plurality, difference and autonomy as they
are permeated and created within dominant political economies and ecologies. [ABSTRACT
FROM AUTHOR]
Copyright of Geoforum is the property of Pergamon Press - An Imprint of Elsevier Science

131
Hensley, N. (2021). "Sustainability education in the Anthropocene: Storytelling, the environmental
humanities, and the unknown Since." Journal of Sustainability Education: N.PAG-N.PAG.
In this paper, I draw from the fields of curriculum studies and the environmental humanities to
address the sustainability issues associated with the Anthropocene and to theorize what it means
to reinhabit our unique bioregions. I argue that it is time to transgress the fragmented and mono-
disciplinary investigations emblematic of the academy by embracing pluralistic ways of knowing
and going beyond conventional epistemologies to better understand the cultural forces involved in
wicked problems such as climate change. Using autoethnography, I draw from my personal
experiences related to higher education for sustainable development while discussing what it
means to better appreciate a problem's intractability and to hold our assumptions open to
questioning. Additionally, I make connections to Donna Harraway's conception of staying with the
trouble in the midst of these socio-ecological turbulent times. Accordingly, I theorize what it means
to stay with the trouble by learning to "love the questions" inherent to studying sustainability issues
while articulating the roles that reflection, storytelling and transdisciplinary scholarship play in
(re)envisioning a future that sustains the (more than) human world. Sustainability education in the
Anthropocene: Storytelling and the unknown In the Anthropocene, every discipline has a role.
(Matthew Nisbet, 2015, n.p.) Each time a story helps me remember what I thought I knew, or
introduces me to new knowledge, a muscle critical for caring about flourishing gets some aerobic
exercise. Such exercise enhances collective thinking and movement in complexity. (Donna
Haraway, 2016, p. 29) While working on my undergraduate degree in outdoor education (in the
late 1990s) at Northland College, I recall professor Joe Rose, the director of the Native American
Studies program at that time, speaking about the fact that humankind has reached a fork in the
road in which we must decide to take a sustainable path or an unsustainable path. These
experiences were my first encounter with traditional ecological knowledge in the academy.
Professor Rose said that we need to choose a pathway that embraces traditional ways of knowing
and that path involves slowing down instead of the conventional mechanistic approach that
precipitates the great acceleration. I recall his observation that taking the more sustainable route
would be very difficult and that it would involve a great deal of patience, stamina, and collaboration.
As an Ojibwa elder, Joe was steeped in the art of storytelling and he was gifted at both grabbing
the attention of any audience and encouraging transformative action. Professor Rose was able to
amplify and sustain many traditions of the Ojibwa such as the sweat lodge and storytelling circles.
As we face even more environmental crises, applying the power of storytelling to sustainability
becomes crucial. It's this urgency that has drawn me to study sustainability from the perspective of
curriculum studies. Now, more than 20 years after my time at Northland College, I am wrapping up
my sixth year as an Assistant Professor of Sustainability Education at Bowling Green State
University in northwestern Ohio and recognize that I sit on the shoulders of giants with my work—
so much has been written on sustainability education. In my teaching and research, I strive to
infuse indigenous perspectives and embrace place-based viewpoints. As a citizen of the Western
Lake Erie Basin, I seek to learn along with my students and colleagues more about our unique
watershed and to take part in the opportunities to reinhabit this part of NW Ohio. One approach
that I utilize in my research and teaching is that of storytelling. The stories of human-caused
ecological disequilibrium exemplified by climate change, water quality issues, and biodiversity loss
converge in the Anthropocene (the Anthropocene is a term commonly used to describe an epoch
in which human activity has become the dominant influence on the environment). As we face the
onslaught of the socio-ecological uncertainties tied to the Anthropo ene, sustainability education
becomes even more urgent than it was a few decades ago. The complexities of the ecological and
social crises embedded within the Anthropocene demand a fundamental restructuring of
conventional problem-solving approaches. It's time to transgress the fragmented and mono-
disciplinary investigations emblematic of the academy by embracing pluralistic ways of knowing
(Hensley, 2016, 2018a; 2018b). Since wicked sustainability problems—problems that appear to be
intractable and "by their nature defy complete and clear solutions" (Holm, Adamson, Huang et al.
2015, p. 982)—resist traditional problem-solving strategies, a radically different educational
configuration and approach needs to be adopted in higher education for sustainable development.
This (re)configuration requires a transdisciplinary approach that adopts a posture of "staying with

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the trouble," where the questions are just as important as the answers. Donna Haraway (2016)
proposes that we "stay with the trouble," that is, face the ecological crisis head-on and not view it
from an escapist perspective. Haraway believes that "language can provide a route away from
environmental catastrophe" (Basciano, 2017, n.p.) and she urges us to recognize that "we require
each other in unexpected collaborations and combinations, in hot compost piles. We become-with
each other or not at all" (Haraway, 2016, p. 4). The work that needs to be done to address the
environmental crisis needs to be approached through the interdisciplinarity embodied in the
environmental humanities. The environmental humanities—a discipline that draws from several
subfields in and beyond the humanities—offers diverse insight into "cultural, historical and ethical
dimensions of our most intractable environmental problems" (Forêt, Hall, & Kueffer, 2014, p. 67)
and is well-positioned to navigate seemingly intractable sustainability issues and to stay with the
trouble embedded in the unknown (Hensley, 2020a). One way to understand and articulate what it
means to stay with the trouble is to study relevant educational experience(s) through
autoethnography (Adams, Jones, & Ellis, 2015). Ellis, Adams, and Bochner (2011) explain that
"Autoethnography is an approach to research and writing that seeks to describe and systematically
analyze (graphy) personal experience (auto) in order to understand cultural experience (ethno)" (p.
1). In this paper, I utilize theoretical inquiry and draw from autoethnography to explore
sustainability education and make connections to the theme of staying with the trouble within the
Anthropocene. Accordingly, through the lens of the environmental humanities, I will theorize what it
means to stay with the trouble by learning to love the questions inherent to studying sustainability
issues while articulating the role that reflection and storytelling plays in (re)envisioning a future that
sustains the (more than) human. Loving the questions themselves Leave the door open for the
unknown, the door into the dark. That's where the most important things come from, where you
yourself came from, and where you will go. (Rebecca Solnit, 2018 n.p.) Because the sciences
[tend to] eschew uncertainty and contingency, new approaches and radically new alignments of
disciplines are required... (Paul Holm et al. 2013, p. 31) One way to embrace the vast amount of
uncertainty embedded in sustainability studies is to love the questions themselves. The German
poet Rainer Maria Rilke (2019) urges us to ...love the questions themselves, like locked rooms and
like books that are now written in a very foreign tongue. Do not now seek the answers, which
cannot be given you because you would not be able to live them. And the point is, to live
everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along
some distant day into the answer. (p. 12) In the field of sustainability studies, what might it look like
to love the questions themselves? An ability to embrace uncertainty is interwoven into this posture
of being present and is a necessar component to face the challenges of advancing sustainability
(Hensley, 2020a; Stirling, 2018). According to Davison (2001), The ideal of sustainability gives rise
to an agenda of good questions, practical questions that bear directly on our forms of life, drawing
out and giving practical substance to our disquiet and to our hopes. Responses to the questions
are essentially contestable, they demand of us not categorical certainty but the capacity to
articulate what we feel to be most worthy of being sustained in our lives. These questions are
valuable to us because they command our attention in an age of ecological crisis while
simultaneously defying resolution and closure: they demand that we hold open for questions our
assumptions about what a resolution of this crisis might involve. (italics added, p. 213) Holding our
assumptions open to questioning is a process that requires patience, perseverance, and
embracing the unknown (Hensley, 2020a). With the complexities and uncertainties inherent to
sustainability problems, it is inevitable that some attempts at sustainability solutions will be wrong
or lead us astray. Thus, sustainability work demands an unprecedented level of humility across all
epistemological and ontological orientations. Reminding us of the importance of humility in
addressing environmental issues, Rachel Carson (1962/2002) states that the "control of nature is a
phrase conceived in arrogance...when it was supposed that nature exists for the convenience of
man" (p. 297). Carson exhibited an impressive level of humility and curiosity in her work that led to
the best seller A Silent Spring , which laid the groundwork for clean water and clean air policies
along with pesticide safety and awareness (Carson, 1962/2002). Grassroots approaches to
cultivating an environmental ethic, grounded in humility, can interlink nature writers with ecologists.
The writer, philosopher, and scientist Wes Jackson suggests that an alternative to the "dominant

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knowledge paradigm is humility—to accept unknowns as mysteries" (Lukasik, 2010, p. 54).
Jackson advises that when "we think that we have the recipe" then we have "to be prepared to
realize where the recipe breaks down." He adds that "if you think you got it, that's the best
indication that you don't" (in Jensen, 2020). Jackson argues that it is crucial to move beyond an
attitude of arrogance and to openly embrace ignorance. He warns that, "Knowledge, especially of
complex dynamic systems such as ecosystems is necessarily incomplete, uncertain, and
continually open to revision...and overconfidence in the use of knowledge has hidden the potential
for anthropogenic environmental damage" (Fredericks, 2009, p. 123). Uncertainty is an inherent
component of ecological knowledge and is, as Stirling (2018) says, "an unavoidable reflection of
complex environmental realities" (p. 122). The uncertainty embedded in socio-ecological systems
requires non-conventional modes of inquiry. Integrating a knowledge of the unknown with that of
the known is fundamental to understanding wicked problems. An overconfidence in "high status
knowledge" (Bowers, 2009)—such as science-based knowledge—can be misleading, other times it
can be lethal (as in perpetuating an industrial-scientific worldview and its effects). There will always
be limits on what we, as humans, can know, and, as Jackson states, that "recognizing the limits of
knowledge enables a more realistic description of the world and a more helpful approach to
environmental, medical economic, ethical, and pedagogical problems than solutions that demand
ultimate confidence in knowledge" (Fredricks, 2009, p. 123). Accepting human's scarcity of
knowledge is not an easy task, especially in the academy. In recognition of this, Vitek and Jackson
(2010) ask, "Since we're billions of times more ignorant than knowledgeable, why not go with our
long suit and have an ignorance-based worldview?" (p. 1). Fredericks (2009) explains that an
ignorance-based worldview includes "an emphasis on the limits of human knowledge and cautious
decision makin in the face of uncertainty" (p. 124). In some circumstances, cautious decision-
making is an outcome of holding our assumptions up to investigation. To accept an ignorance-
based worldview and to hold our assumptions open to questioning is fundamental to staying with
the trouble because critical self-reflection empowers us to reimagine what it means to advance the
relationships integral to sustaining the integrity, stability, and beauty of the natural world (Leopold,
1949). Enhancing the quality of relationships that exist between humans and the more-than-human
population is a cornerstone to promulgating sustainability. In contrast, if one's focus is on finding
answers and solutions to sustainability problems, it can lead to failing to 'stay with the trouble'
(Haraway, 2016). By embracing an agenda of good questions, scholars in the environmental
humanities value a Socratic dialogue that "promotes questions as well as answers" (Kueffer, Forêt,
Hall, Wiedmer, 2018, p. 255). Scholars suggest that rather "than searching for the shortest path to
the best solution to problems that have already been identified, problem-solving may involve open,
exploratory, and experimental processes. EH [Environmental Humanity] scholars emphasize that
we must learn to better appreciate a problem's intractability " (emphasis mine, Kueffer, Forêt, Hall,
Wiedmer, 2018, p. 235). When we better appreciate a problem's intractability we are better able to
turn discomfort into inquiry, which helps us stay with the trouble. Kueffer et al. (2018) observe that
"environmental humanists acknowledge and embrace uncertainty, subjectivity and relational
knowledge" (pp. 254-255) and that the environmental humanities aim to "utilize methodologies,
epistemologies and values from across the range of human experience to understand and address
our environmental problems" (p. 256). Approaching sustainability issues through the lens of human
experience is central to conducting scholarship in the environmental humanities. For example,
autoethnography allows scholars to draw from their lived experiences and utilize writing as a
method of inquiry (Richardson & St. Pierre, 2003). Writing as inquiry involves using writing to
clarify and make sense of new experiences (Poulos, 2021; Richardson & St. Pierre, 2003) and
offers passageways to new perspectives on these experiences. Poulos (2021), observes that
writing as inquiry may involve retreating from a situation and actively reflecting on lived experience,
while asking "What is going on here?" (p. 31). In my own scholarly life, for example, I tend to write
in my journal after teaching new content or trying new activities in my classes. I am able to learn a
lot by going back to these journals at a later time and reflecting on the discoveries. Accordingly,
reflecting on my lived experiences as a teacher inform my future pedagogical practices.
Understanding our own lived experience enables us to better relate to others. Allison and Miller
(2019) note that scholars in the humanities "interpret human history, literature, and imagery to

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figure out how people make sense of their world" adding that "[h]umanists challenge others to
consider what makes a good life and pose uncomfortable questions" (2019, n.p.). It is the ability of
humanists to go beyond science that enables them to define the "cultural forces driving climate
change, such as the fossil fuel dependence of industrialized societies" (2019, n.p.). Understanding
the multiple dimensions of environmental issues such as climate change requires humanistic
knowledge. Studying epistemology—in the realm of sustainability education—requires a layered
humanities-based approach that weaves in personal narrative and theoretical grounding (Hensley,
2020a). As Adams et al. (2015) indicate, "Social life is messy, uncertain, and emotional. If our
desire is to research social life, then we must embrace a research method that, to the best of
its/our ability, acknowledges and accommodates mess and chaos, uncertainty and emotion" (p. 9).
Autoethnography is a form of inquiry that addr sses the uncertainty (and the mess and chaos
inherent to lived experience). It draws from self-reflection to explore how personal experiences link
a writer's unique story to wider "cultural, political, and social meanings and understandings"
(Autoethnography, 2021). Autoethnography-based inquiry offers a passageway to the
particularities of an individual's lived experience and makes connections to cultural implications of
that experience. Stories and lived experiences in the Anthropocene To characterize the
Anthropocene by means of quantitative data is one thing; to describe and understand how it
perceives human interaction, culture, institutions, and societies – indeed, the meaning of being
human – is truly another and a major challenge for the scholarly, literary, artistic, practitioner, and
policy communities ... What now matters more than anything is our capacity to respond rapidly and
efficiently to linked societal and environmental challenges. (Palsson et al. 2013, p. 10) As a
curriculum theorist studying the intersections of the environmental humanities, curriculum studies,
and sustainability education, I recognize and appreciate the power of story in approaching the
complexities of sustainability issues (such as climate change). Noel Gough (2008) writes that life
storytelling involves inquiry into lived experience and re-presenting "that experience in a narrative
form that provides rich detail and context about the life (or lives) in question" (p. 484). In this
section, I reflect on my experience in the academy and argue that in higher education for
sustainable development (HESD) we need to create the space that is necessary for students to
reflect on their unique lived experiences and to tell their stories. We need to shift from an
efficiency-based and fast transfer of knowledge educational approach to an education that
promotes reflection and provides the space for spontaneity, mystery, wonder, and embracing the
unknown—all of which are inherent to the humanities (Hensley, 2018). Allison and Miller (2019)
posit that scholars in the humanities "interpret human history, literature and imagery to figure out
how people make sense of their world" (n.p.). Also, humanists "challenge others to consider what
makes a good life and pose uncomfortable questions – for example, 'Good for whom?' and 'At
whose expense?'" (Allison & Miller, 2019, n.p.). The ever-expanding surplus of literature that
addresses sustainability is overwhelming, even for those in the field of sustainability studies, as I
am. However, in the midst of the proliferation of sustainability scholarship, the value of
contextualized research continues to increase. The environmental humanities are well positioned
to help contextualize and traverse the transdisciplinary terrain of sustainability research.
Storytelling is one approach to integrate the breadth of disciplines necessary for advancing
sustainability studies. Mike Hulme (2011) observes that the "importance of story-making and story-
telling around climate change needs elevating alongside that of fact-finding. Stories are the way
that humans make sense of change and the humanities understand the practices of story-telling
very well" (p. 178). The art of storytelling fits well within the humanities. However, the effort to
better infuse storytelling in communicating environmental issues requires a transdisciplinary
integration across all disciplines (Holm et al. 2013; Kitch, 2017). It is key that effective cross
disciplinary communication of environmental information is grounded in the humanities and it is
time to view this communication as a top priority. The existential and urgent threat of climate
change and its associated ecological crises necessitates that higher education marshals its
available resources to address it (Smith, 2014). Elliott, Domodaran, and Cullis (2018) define the
humanities and their role in the context of climate change. They say, "Understood as the study of
human experience and the ways in which people have expressed their experiences, the
humanities, we argue, should b more confident and vocal in addressing the climate change

135
debate" (p. 15). Although the humanities understand human experience and storytelling well, we
must also draw from other disciplines to tackle climate change. The natural and social sciences
and the arts must be included with the humanities in addressing wicked sustainability problems.
Elliot, Domodaran, and Cullis (2017) explain, "The growing acceptance that a multi-disciplinary
approach is needed requires also an acceptance that the climate change debate has itself been
constructed through a variety of discourses historically, scientifically, in and through society,
politically and economically. It is therefore important that the humanities are included at all stages
of this crucial debate" (p. 16). Integrating the humanities throughout climate change writing and
debate involves the art of storytelling. Storytelling and Sustainability It's all a question of story. We
are in trouble just now because we do not have a good story. We are in between stories. (Thomas
Berry, 1978, p. 1) Storytelling is the oldest form of education. (Terry Tempest Williams, 1997, p.4)
Another point worth remembering is the way these interrelationships [across the web of life] work,
how intricately they are woven into the fabric of the whole, including how living things became what
they are. (Sigurd Olson, 1998, p. 70) Storytelling is an effective way to reach students as they work
to understand sustainability and reinhabit their places. It is through story that we can learn to make
sense of our lived experience, celebrate the places we live, and comprehend the relationships and
interdependencies which make up the web of life (Hensley, 2020a). Educational theorists Molthan-
Hill et al. (2020) explain that Since the beginning of humankind, humans have lived their stories.
Stories have provided a way to condense knowledge and practical experience; as well as to
communicate world-views. Stories have aided humans throughout many centuries to describe
problems and seek solutions, to object against the status quo and to express wonder at life's
blissful encounters; stories have provided refuge, solidarity and solace. Perhaps above all, stories
have educated, if we consider the root of the word as educe, to draw out what lies latent within us.
(pp. 1-2) Humans learn best through story because it is through narrative that we discover the
intersection of ideas and the patterns that connect (Bateson, 2008). That is, stories highlight and
enliven the interconnections and interdependencies that are commonly overlooked. Stories enable
us to expand our sensibilities and competencies surrounding sustainability topics. Molthan-Hill et
al. (2020) add that ...storytelling in the context of sustainable development can supplement in a
very powerful way, the facts which might otherwise form the core of teaching activities. Stories
allow for a greater 'stickiness' because they 'allow a person to feel and see the information, as well
as factually understand it... you 'hear' the information factually, visually and emotionally.'
(Neuhauser as cited in Molthan-Hill et al. 2020, p. 5) The value of story is further highlighted in the
interpretation of natural areas. Nature interpretation involves mediating knowledge about and
evoking feelings for nature and the cultural landscape (SCNI, 2017). By telling stories, naturalists
are able to convey complex ecological concepts that cannot be effectively communicated through
sharing bulleted facts and figures. Molthan-Hill (2020) observe that the "teaching of sustainability,
as well as public discourse on the subject, is often dominated by facts and figures" (p. 4). Science
is concerned with verifiability, reproducibility, and empirical fact, but, communicating science to a
general audience is an art that requires good storytelling. Hensley (2020a) indicates that stories
"enable students to uncouple from unsustainable worldviews and make sense of the ecological
crisis. Stories help students acknowledge the human role in the ecological crisis and empower
students to initia e the process of generating sustainable solutions" (p. 28). Initiating the process of
generating sustainable solutions is at the intersection of sustainability education and public impact.
When students learn both to tell their own story (autobiography/autoethnography) and to study the
story of their surrounding bioregion through place-based education, then they are well-positioned
to generate sustainable solutions (Hensley, 2011, 2020b). For example, in my graduate level
course on sustainability education, I give an assignment—inspired by the founding father of
bioregionalism, Peter Berg (2005)—that requires my students to create a subjective map of their
unique bioregion. On this bioregional map, students are instructed to determine their own spatial
scale, put their home/apartment in the center, sketch the nearest river, include soil type, list
sustainable practices of the community members, etc. This assignment serves as a launching
point for discussion about sense of place, ecological literacy, and watershed studies. This
assignment allows students to sample autobiographical work as they create a map from their own
perspectives, acknowledge the interconnectedness of the natural and built environments, and

136
articulate their role in the bioregion. This leads to reinhabitation-oriented thinking which Berg and
Dasmann explain as: [L]earning to live-in-place in an area that has been disrupted and injured
through past exploitation. It involves becoming native to a place through becoming aware of the
particular ecological relationships that operate within and around it. It means understanding
activities and evolving social behavior that will enrich the life of that place....Simply stated, it
involves applying for membership in a biotic community and ceasing to be its exploiter. (In Smith &
Williams, 1999, pp. 214-215) Advancing reinhabitation-oriented practices is at the core of place-
based education and is demonstrated through bioregional scholarly literature (Glotfelty, 2014;
Hensley, 2013). Learning about the ecological connections in one's place and developing a
mutually beneficial relationship with nature necessitates a great amount of effort and focus, which
opens up lines of inquiry to promote this level of reinhabitation (Hensley, 2013). Reinhabitation
involves learning the nuances of a particular ecosystem and identifying pathways to ecological
restoration (Hensley, 2011, 2013). Steffen et al. (2018) state that: Addressing [sustainability]
questions requires a deep integration of knowledge from biogeophysical Earth System science
with that from the social sciences and humanities on the development and functioning of human
societies. Integrating the requisite knowledge can be difficult, especially in light of the formidable
range of timescales involved. Increasingly, concepts from complex systems analysis provide a
framework that unites the diverse fields of inquiry relevant to the Anthropocene. (p. 8253) Uniting
diverse fields of inquiry relevant to the Anthropocene and integrating knowledge from the sciences,
the arts, and the humanities are among the most important tasks of today's scholarship (Hensley,
2016, 2020a). A holistic and unifying approach to sustainability research is urgent and
complicated. It is complicated because conventional research is not transdisciplinary, and
transcending traditional approaches to research involves a great deal of external motivation and
collaboration. Yet, if we don't motivate and exert the effort, we might experience ecological
collapse. The environmental humanities are helping to mobilize the forms of collaboration
necessary to advance transdisciplinary sustainability studies. This is exemplified in programs such
as the Humanities for the Environment (HFE, 2020). The Humanities for the Environment project
networks universities and researchers internationally through a system of observatories. These
observatories aim to identify, explore, and demonstrate the contributions that humanistic and
artistic disciplines make to solving social and environmental challenges (Holm e al. 2015). This is
just one example of many that illustrate projects underway that advance the environmental
humanities and continue to advance sustainability across the globe. Conclusion Learning to stay
with the trouble of living and dying together on a damaged earth will prove more conducive to the
kind of thinking that would provide the means to building more livable futures. (Duke University
Press, n.d. n.p.) Too much attention to scientific detail can rob one of awareness and deeper
meanings. (Sigurd Olson, 1998, pp. 69) With the high level of socio-ecological uncertainty
associated with the Anthropocene, it is becoming even more imperative to infuse the
environmental humanities into higher education for sustainable development. We have an
obligation to teach the next generation to be able to navigate unknown waters while "staying with
the trouble." Learning to "love the questions" is a component of staying with the trouble as is being
able to reflect upon and tell the stories of our unique lived experiences. Integrating stories into
sustainability education is a holistic way to counter the fragmentation and management approach
common to sustainability science. As the nature writer Barry Lopez (1988) states, "One learns a
landscape finally not by knowing the name or identity of everything in it, but by perceiving the
relationships in it..." (Lopez, 1988, p. 64). Through storytelling we can help students learn to
perceive the relationships in nature without overemphasizing the importance of knowing all of the
scientific names in an ecosystem. The humanities allow us to better appreciate a wicked problem's
intractability and enable us to hold our assumptions open to questions. The reflective space
offered by questioning our assumptions is fertile ground for creativity and transdisciplinary inquiry.
Thus, when we recognize that the voice of the humanities is largely missing from the literature
pertaining to tackling wicked sustainability problems, we can initiate the steps to address this issue
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environmental change research. Environmental Science & Policy , 28 , 3-13.
https://doi.org/10.1016/j.envsci.2012.11.004 Poulos, C. N. (2021). Essentials of autoethnography.
Washington, DC: American Psychological Association. Richardson, L. & St Pierre, E. A. (2003).
Writing: A Method of Inquiry. In N. Denzin & Y. Lincoln (Eds.), The SAGE Handbook of Qualitative
Research (3rd ed. pp. 959–979). SAGE Publications. Rilke, R. M. (2019). Letters to a young poet.
Mineola, NY: Dover. Smith, G. (2014). Making the Transition to Sustainability: Marshaling the
Contributions of the Many. In J. C.-K. Lee & R. Efird (Eds.), Schooling for Sustainable
Development Across the Pacific (pp. 261–278). Springer Netherlands.
http://link.springer.com/chapter/10.1007/978-94-017-8866-3%5f14 Smith, G. A. & Williams, D. R.
(1999). Ecological education in action: On weaving education, culture, and the environment.
Albany, NY: State University of New York Press. Solnit, R. (2018). A field guide to getting lost. New
York: Penguin Group. Steffen, W. Rockström, J. Richardson, K. Lenton, T. M. Folke, C. Liverman,
D. Summerhayes, C. P. Barnosky, A. D. Cornell, S. E. Crucifix, M. Donges, J. F. Fetzer, I. Lade, S.
J. Scheffer, M. Winkelmann, R. & Schellnhuber, H. J. (2018). Trajectories of the Earth System in
the Anthropocene. Proceedings of the National Academy of Sciences, 115 (33), 8252–8259.
https://doi.org/10.1073/ pnas.1810141115 Stirling, A. (2018). 1.23 Uncertainty. In N. Castree, M.
Hulme, & J. Proctor (Eds.), Companion to Environmental Studies (pp. 120–126). Routledge.
Swedish Centre for Nature Interpretation (SCNI). (2017, November). Nature interpretation—A
definition. Swedish Centre for Nature Interpretation. https://www.slu.se/en/Collaborative- Centres-
and-Projects/swedish-centre-for-nature- interpretation/nature-interpretation-in-sweden/definition/
Vitek, W. & Jackson, W. (2010). The virtues of ignorance: Complexity, sustainability, and the limits
of knowledge. Lexington, KY: University Press of Kentucky. Williams, T. T. (1997). Pieces of white
shell: A journey to Navajoland. Albuquerque: University of New Mexico Press. Figure 1 Photo of
the Author with students in the mangroves of SW Florida (used with permission by Florida Gulf
Coast University) Figure 2 Wintergarden Preserve Bowling Green, Ohio — photo by the author
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[ABSTRACT FROM AUTHOR]

Hardy, M. O. H. (2021). "Location, Location, Location: Archives and Place in Moments of

Memorialization." Early American Literature 56(1): N.PAG-N.PAG.
Using the Peabody Essex Museum's Phillips Library as its case study, this essay considers the
value placed on maintaining the connection between where an archive is created and where it

139
 resides. Environmental and Indigenous histories have called attention to the importance of this
connection, as did Salem's nineteenth-century antiquarians. Promising access from anywhere,
digitization presents the connection between documentation and location as no longer important,
yet place-based epistemologies persist and are reanimated in the face of four-hundredth-
anniversary memorialization. [ABSTRACT FROM AUTHOR]
Copyright of Early American Literature is the property of University of North Carolina Press

Grandia, L. (2021). "Canary Science in the Mineshaft of the Anthropocene." Environment & Society (2150-
6779) 12(1): 203-226.
Alongside the melting of glaciers, human bodies warn of another petrochemically driven planetary
crisis. Much as climate science ignored the early warning observations of Indigenous peoples, the
medical establishment has oft en dismissed the canaries struggling to survive in the mineshaft of
modernity. In an aleatory Anthropocene, we know not for whom the toxicity will toll. While case
studies of environmental justice remain essential, the privileged must also be jolted into
understanding their own ontological precariousness (i.e., vulnerability) from toxicants pervasive in
everyday life. Moving beyond "citizen science" with inspiration from feminist ethics of care and
relational Indigenous epistemologies, I make a case for the extrasensory value of "canary
science." If managerial "risk" was the keyword of the profiteering twentieth century, a sense of
shared vulnerability in the coronavirus era could help usher in the transitions needed for survival in
this polluted world. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Society (2150-6779) is the property of Berghahn Books

Good-Perkins, E. (2021). "CULTURALLY SUSTAINING MUSIC EDUCATION AND EPISTEMIC

TRAVEL." Philosophy of Music Education Review 29(1): 47-66.
The examination of racist, normalized ideology within American education is not new. Theoretical
and practical conceptions of social justice in education have attempted to attend to educational
inequality. Oftentimes, these attempts have reinstated the status quo because they were framed
within the same Eurocentric paradigm. To address this, Django Paris proposed culturally
sustaining pedagogy as a means of empowering minoritized students by sustaining the cultural
competence of their communities and dismantling coloniality within educational practices. He,
Michael Domínguez, and others argue that epistemic expansion is imperative for equitizing
educational spaces and closing the ontological distance between teachers and students. Drawing
from their work as well as scholarship from the fields of educational policy, urban education,
Afrocentrism, and Indigenous studies, this paper seeks to expand the discussion about culturally
relevant and responsive music education to account for students' musical epistemologies and the
ways in which "epistemic travel" might inform normalized musical practices. [ABSTRACT FROM
AUTHOR]

Gilbert, S. (2021). "Embedding Indigenous epistemologies and ontologies whilst interacting with academic
norms." Australian Journal of Indigenous Education 50(1): 55-61.
Working in an Institute that centres Indigenous epistemologies and ontologies provides a challenge
for the ongoing development of our understandings of Indigeneity and how we embed and embody
these understandings. It also creates the opportunity for reflection and development both of
pedagogical principles, as well as construction. Trends within the Institute to move to a new degree
offering, led the University of Newcastle and the Wollotuka Institute to revisit questions of how to
have these conversations together, how to create shared ideas about appropriate approaches and
how to translate these shared understandings into real-time outcomes for students studying our
courses. These processes are observed here with some examples provided to illuminate the
challenging processes taken by experts involved with embodying Indigenous ontologies and
epistemologies in this area through all processes of an indigenous centred unit in an Australian
university. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

140
Gauthier, J. L. (2021). ""An ocean of knowledge:" Vai's transnational feminist alliances." Feminist Media
Studies 21(4): 570-586.
Using transnational feminist media theories, theories of Fourth Cinema, and Pacific Islander
epistemology, this paper argues that the film Vai (2019) builds transnational feminist alliances
among the peoples of the Pacific Islands. Made by a collective of nine women from across the
Pacific, the film follows the life of Vai, a Pasifika woman who struggles to maintain connections to
her family, culture and land. I argue that Indigenous media, particularly media made by Indigenous
women, plays a powerful role in battles for Indigenous sovereignty and self-determination.
[ABSTRACT FROM AUTHOR]
Copyright of Feminist Media Studies is the property of Routledge

Garneau, A. B., et al. (2021). "Integrating equity and social justice for indigenous peoples in
undergraduate health professions education in Canada: a framework from a critical review of literature."
International Journal for Equity in Health 20(123).
Understanding how to create structural change by actively counteracting racialized ways of
interacting with Indigenous peoples at an individual and organizational level within health care
systems and health professions education is essential for creating a more inclusive, equitable, and
healthier society. In health professions education, the primary means of teaching about health
inequities has been to frame them as stemming from culturally or ethnically based issues. While
attention to culturally specific practices can be valuable to health and healing in some contexts,
education that solely focuses on Indigenous cultures risks perpetuating cultural stereotypes and
othering, rather than focusing on how Eurocentric systems continue to exert oppressive effects on
Indigenous peoples. We present an organizational transformation framework grounded in equitable
partnerships from a comprehensive critical review of the literature on the integration of equity and
social justice in undergraduate health professions education with a focus on Indigenous health. We
did a thematic analysis of the results and discussions presented in the 26 selected articles to
identify promising practices and challenges associated with the integration of equity and social
justice in undergraduate health professions education. The framework resulting from this analysis
is composed of three interrelated components: (1) adopt critical pedagogical approaches that
promote Indigenous epistemologies; (2) partner with Indigenous students, educators and
communities; (3) engage educators in critical pedagogical approaches and health equity issues.
This framework could guide the development of contextually tailored interventions that contribute
to decolonizing health professions education.

Fuller, S. Y. (2021). "Indigenous Ontologies: Gullah Geechee Traditions and Cultural Practices of
Abundance." Human Ecology: An Interdisciplinary Journal 49(2): 121-129.
Western epistemologies on race defined blackness and indigeneity through scales of poverty, or
more precisely, in frameworks privileging economic deprivation. Indigenous fishing communities
are typically constructed as subsistence fishers whose practices only served to exacerbate
resource scarcity as a result. I present a case study of the Gullah Geechee, self-defined as
culturally indigenous and racially black, to explore how consciousness, indigenous knowledge, and
cultural practices allow access to resources that enable them to achieve a level of autonomy. I
draw on the livelihoods of three fishers, ranging from familial to commercial, to examine how the
power of giving, through the cultural practices of reciprocity, sharing, and cooperation, yield
abundances vital to building a sense of community. I suggest that indigenous ontologies offer
alternate ways to conceptualize indigeneity in the Americas. [ABSTRACT FROM AUTHOR]
Copyright of Human Ecology: An Interdisciplinary Journal is the property of Springer Nature

Fróes Couto, F., et al. (2021). "The decolonizing future of organization studies." Ephemera: Theory &
Politics in Organization 21(4): 57-88.
In this paper, we propose that organizational studies researchers must pay attention to the
contributions of decolonial epistemology, which has been developing counterhegemonic, marginal,
and subaltern organizational theories, embedded in the radicality of broken silence. The
decolonizing future of research in organization studies opens up possibilities for new organizational

141
 modes of existence -- from the perspective of indigenous societies and different knowledge from
that of modernity. We explore main concepts related to the decolonizing movement, seeking to
elucidate its main ideas and transposing them to organizational studies. We have found four main
heterarchical reinterpretations provided by decolonial scholars on the field of organization studies:
(a) the organization concept, (b) the history of economic development in colonized nations and
management organizational knowledge, (c) consumption, technology and changes in the natural
environment and (d) intersectional studies about gender, race, and social class. It is possible to
anticipate that the future of organization studies may be marked either by segregation, or
heterarchical thinking integration within a global agenda. The first scenario is featured by the
flourishing of alternative thinking outside academia environments and valuing the great diversity of
languages worldwide; the second scenario must be featured by the openness to provide a more
organic and structured presence for groups of emerging countries in international science arenas.
We stand that the heterarchical thinking can contribute to overcoming an increasingly polarized
world, allowing the rise of several knowledge production competing arenas of, making possible a
more democratic development for organizational studies. [ABSTRACT FROM AUTHOR]
Copyright of Ephemera: Theory & Politics in Organization is the property of Ephemera: Theory & Politics
in Organization

Fox, L. (2021). "Social Work, a Spiritual Kind of Work: Exploring the Experiences of Māori Social
Workers." Australian Social Work 74(4): 492-504.
Although Indigenous practitioners around the world emphasise the importance of spirituality in
social work, epistemic injustices often perpetuate the neglect of traditional knowledge in everyday
practices. This paper explores the experiences of six Māori practitioners who work from cultural
perspectives in the New Zealand context. Since these individuals subscribe to Indigenous Māori
philosophies, Kaupapa Māori Theory is an important part of this study's epistemology. The
research findings provide some unique interpretations of Māori spirituality while highlighting the
value of Indigenous knowledge within the broader spheres of social work practice and education.
IMPLICATIONS Social work practice is decolonised through culturally responsive methods and
prioritising the Indigenous voice within Australian and New Zealand social services. Social work
education is strengthened through the recognition of culturally responsive pedagogical frameworks
within mainstream curricula and institutes. (English) [ABSTRACT FROM AUTHOR]
虽然全世界的原住⺠实践者在社会⼯作中强调精神的重要性，但由于认识上的不公正，⽇常实践中的传统知
识每每遭到忽视。本⽂探讨了六位⽑利实践者在新⻄兰环境中进⾏⽂化⼯作的经历。他们信奉⽑利
原住⺠的哲学，故Kaupapa Maori 理论成为本研究认识论的⼀个重要部分。本研究对⽑利⼈的精神
世界做了独特的解释，强调了原住⺠知识在社会⼯作和教育领域中的价值。 (Chinese) [ABSTRACT
FROM AUTHOR]
Copyright of Australian Social Work is the property of Routledge

Fisk, J. J., et al. (2021). "Cultivating sovereignty in parks and protected areas: Sowing the seeds of
restorative and transformative justice through the #LANDBACK movement." Parks Stewardship Forum
37(3): 517-526.
Indigenous communities possess long histories of using land acknowledgments to reinforce their
cultural ties with specific areas. Today, many public and private institutions use land
acknowledgments to recognize the Indigenous Peoples who inhabited and still live in local areas.
However, an opportunity exists to move beyond institutional acknowledgments and into action-
oriented frameworks that support decolonization efforts, especially within parks and protected
areas (PPAs). PPAs present an opportunity for the actualization of the #LANDBACK movement,
which could strengthen Indigenous land governance, conservation, and sovereignty. This thought
piece uses decolonization and storytelling methodologies to demonstrate how current PPA
management paradigms perpetuate harm against Indigenous communities. It also explores how
these paradigms can evolve to improve the social-environmental efficacy of PPAs by highlighting
three areas of change where PPAs could perpetuate the cultivation of Indigenous sovereignty: (1)
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 addressing cultural tensions and transforming current management systems; (2) creating
Indigenous Knowledge spaces in PPArelated educational settings; and (3) building decolonial
futures by returning lands to Indigenous communities. This paper presents reflective frameworks
with guiding questions for PPA managers to embrace the #LANDBACK movement in partnership
with Indigenous communities. These frameworks provide opportunities for park managers,
educators, and researchers to center Indigenous epistemologies, ontologies, and community well-
being. Additionally, this manuscript provides the scaffolding for PPA managers and Indigenous
communities to implement restorative and transformative justice practices within current PPA
systems. Implementing the proposed frameworks within PPAs could generate monumental social
transformation. [ABSTRACT FROM AUTHOR]
Copyright of Parks Stewardship Forum is the property of George Wright Society

Fátima Schwendler, S. and A. Nunes dos Santos (2021). "Teacher Training in the Context of Rural
Socioterritorial Diversity." A Formação de Educadoras/es no Contexto da Diversidade Socioterritorial do
Campo. 46(4): 1-24.
Educação do Campo (Education of the Countryside) has provided some spaces for the recognition
of epistemic diversity and for decoloniality in teacher training for rural schools. The analysis is
based on the development of an original curricular proposal - the Licentiate in Educação do
Campo (LECAMPO), from the Federal University of Paraná, Seaside Sector, which is organized in
different territories/classes to enable the access of settled, quilombola, indigenous, riverine, and
family farmer communities to higher education. The empirical research involved observations and
interviews with teachers and students using the methodology of oral story/life story in four
LECAMPO classes, in the municipalities of Lapa, Cerro Azul, Adrianópolis, and Matinhos. The
study infers that the introduction of the University in the context of rural socioterritorial diversity,
through the pedagogy of alternation and itinerancy, has provided new meaning to the logic and
epistemology of teacher training. (English) [ABSTRACT FROM AUTHOR]
A Educação do Campo tem aberto algumas fissuras para o reconhecimento da diversidade epistêmica e
a decolonialidade da formação de educadoras/es para as escolas do campo. A análise toma por
base o desenvolvimento de uma proposta curricular original - a Licenciatura em Educação do
Campo (LECAMPO), da Universidade Federal do Paraná, Setor Litoral, que é organizada em
diferentes territórios/turmas para viabilizar o acesso das comunidades assentadas, quilombolas,
indígenas, ribeirinhas, de agricultores familiares à educação superior. A pesquisa empírica
envolveu observações e entrevistas com educadoras/es e estudantes, por meio da metodologia
da história oral/história de vida, em quatro turmas da LECAMPO, nos municípios da Lapa, Cerro
Azul, Adrianópolis e Matinhos. O estudo infere que a inserção da Universidade no contexto da
diversidade socioterritorial do campo, a partir da pedagogia da alternância e da itinerância, tem
ressignificado a lógica e a epistemologia da formação docente. (Portuguese) [ABSTRACT FROM
AUTHOR]
Copyright of Educação & Realidade is the property of Revista Educacao & Realidade

Dunlap, A. (2021). "The Politics of Ecocide, Genocide and Megaprojects: Interrogating Natural Resource
Extraction, Identity and the Normalization of Erasure." Journal of Genocide Research 23(2): 212-235.
At the root of techno-capitalist development – popularly marketed as "modernity," "progress" or
"development" – is the continuous and systematic processes of natural resource extraction.
Reviewing wind energy development in Mexico, coal mining in Germany and copper mining in
Peru, this article seeks to strengthen the post-liberal or structural approach in genocide studies.
These geographically and culturally diverse case studies set the stage for discussions about the
complications of conflictual fault lines around extractive development. The central argument is that
"green" and conventional natural resource extraction are significant in degrading human and
biological diversity, thereby contributing to larger trends of socio-ecological destruction, extinction
and the potential for human and nonhuman extermination. It should be acknowledged in the
above-mentioned case studies, land control was largely executed through force, notably through
"hard" coercive technologies executed by various state and extra-judicial elements, which was
complemented by employing diplomatic and "soft" social technologies of pacification. Natural

143
 resource extraction is a significant contributor to the genocide-ecocide nexus, leading to three
relevant discussion points. First, the need to include nonhuman natures, as well as indigenous
ontologies and epistemologies, into genocide studies to dispel an embedded anthropocentrism in
the discipline. Second, acknowledges the complications of essentializing identity and the specific
socio-cultural values and dispositions that are the targets of techno-capitalist development. Third,
that socio-political positionality is essential to how people will relate and identify ecocidal and
genocidal processes. Different ontologies, socio-ecological relationships (linked to "the Other"),
and radical anti-capitalism are the root targets of techno-capitalist progress, as they seek
assimilation and absorption of human and nonhuman "natural resources" into extractive
economies. Genocide studies and political ecology – Anthropology, Human Geography and
Development Studies – would benefit from greater engagement with each other to highlight the
centrality of extractive development in sustaining ecological and climate catastrophe confronting
the world today. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Genocide Research is the property of Routledge

DeMirjyn, M. (2021). "THE CHICANA M(OTHER)WORK ANTHOLOGY." Aztlan: Journal of Chicano

Studies 46(1): 269-274.
Throughout the text, Chicana m(other)work takes shape as a political form of carework that
advances justice and liberation by bridging cultural knowledge from women of color, Indigenous,
and Chicana epistemologies. While viewing the collection of Chicana m(other)work stories as an
academic-activist success, the editors acknowledged that the anthology may be read as
"cisgendered, heteronormative, and focused on the ablebodied" (14). Undergraduate and
graduate-level courses in ethnic studies, gender studies, education, and sociology, among other fi
elds, will fi nd The Chicana M(other)work Anthology to be an innovative addition to assigned
readings. [Extracted from the article]
Copyright of Aztlan: Journal of Chicano Studies is the property of Chicano Studies Research Center

Cherubini, L. (2021). "BEING PREPARED: PROSPECTIVE TEACHERS' EXPECTATIONS OF

ADDRESSING INDIGENOUS STUDENTS' NEEDS IN A CRITICAL LITERACY FRAMEWORK." EN
COURS DE PRÉPARATION: LES ATTENTES DES ENSEIGNANTS FUTURS EN MATIÈRE DE
RÉPONDRE AUX BESOINS DES ÉLÈVES AUTOCHTONES; UN CADRE DE LITTÉRATIE CRITIQUE.
56(2/3): 36-58.
The education of Indigenous students in Ontario's publicly-funded schools remains concerning.
Given the socio-historical marginalization of Indigenous student epistemologies in public
education, it is necessary for teachers to address Indigenous students' learning needs while
critically examining their own assumptions as teachers. Prospective teachers also need to be
aware of and responsive to Indigenous students' experiences in public schools. This
mixedmethods study focused on the expectations of over 200 prospective teachers prior to any
practicum-related experiences in the classroom. It investigated prospective teachers' perceptions
of the extent to which they believe their professional teacher education program is preparing them
to address Indigenous students' learning needs. Using a critical literacy framework, the research
also examined their assumptions as teachers of bicultural students. (English) [ABSTRACT FROM
AUTHOR]
L'éducation des élèves autochtones dans les écoles publiques de l'Ontario demeure préoccupante.
Compte tenu de la marginalisation sociohistorique des épistémologies des étudiants autochtones
dans l'éducation publique, il est nécessaire que les enseignants répondent aux besoins
d'apprentissage des étudiants autochtones tout en examinant de manière critique leurs propres
attentes en tant qu'enseignants. Les futurs enseignants doivent également être conscients des
expériences des élèves autochtones dans les écoles publiques et être en mesure d'y répondre.
Cette étude à méthodes mixtes s'est concentrée sur les attentes de plus de 200 futurs enseignants
avant toute expérience de stage pratique en classe. L'étude a enquêté sur les perceptions des
futurs enseignants quant à la mesure dans laquelle, selon eux, leur programme de formation
professionnelle à l'enseignement les prépare à répondre aux besoins d'apprentissage des élèves

144
 autochtones. À l'aide d'un cadre de littératie critique, la recherche a également examiné leurs
attentes en tant qu'enseignants d'élèves biculturels. (French) [ABSTRACT FROM AUTHOR]

Carroll, A. (2021). ""Twins Twisted into One": Recovering a Sovereign Erotic in Sun Chief: The
Autobiography of a Hopi Indian." American Quarterly 73(1): N.PAG-N.PAG.
This essay engages recent scholarship in queer Indigenous feminist studies to reread and reframe
Sun Chief: The Autobiography of a Hopi Indian (1942) and the figure of its author, Don Talayesva
(1890–1976), in ways that address canonical scholars' (mis)interpretations. Throughout Sun Chief,
Talayesva identifies their self as "twins twisted into one," male and female siblings who were
united in their mother's womb prior to being born. Reading Sun Chief as a work of Hopi literature
rather than a social scientific study, I recover Talayesva's narration of their self-conception as twins
twisted into one as an expression of a sovereign erotic: a resource of spiritual power and felt
knowledge rooted in their body as well as in Hopi land and community. My close readings of the
text focus on examples of Talayesva's indiscipline, my term for Indigenous peoples' resistance to
settler colonial disciplinary institutions and assimilation policies designed to individualize Native
peoples by breaking up relational identities and ties to land, tribal communities, and Indigenous
epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of American Quarterly is the property of Johns Hopkins University Press

Candela, A. M. (2021). "The world(s) between places: Arif Dirlik and the fragile epistemologies of the Asia-
Pacific-Americas." Inter-Asia Cultural Studies 22(4): 494-511.
This paper examines Arif Dirlik's work on the Asia-Pacific region's transformation into a "model
region of globalization." Writing amidst the crisis of the Social Sciences, Dirlik analyzed how global
capitalism's drive to simultaneously homogenize and fragment the world, a condition he termed
"global modernity," had not only restructured the Asia-Pacific region so as to meet the demands of
a new flexible mode of production, but also transformed knowledge production about the world,
giving way to an endless splintering of knowledge that reinforced the logics of global capitalism
and foreclosed any possibility for radical critique. Drawing on Asian American studies, Pacific
Studies and Indigenous Studies, which emerged in the Asian-Pacific borderlands between social
activism and the academy, Dirlik called attention to the local as the primary site of inquiry and
advocated for radical scholarly and activist approaches grounded in a "critical localism" against the
hegemony of global capitalism. This paper explores how Dirlik's work on the Asia-Pacific region
generates the possibility for crafting what the anarchist sociologist Philippe Corcuff describes as
"fragile epistemologies" of the plural social global. [ABSTRACT FROM AUTHOR]
Copyright of Inter-Asia Cultural Studies is the property of Routledge

Byrne, A.-L., et al. (2021). "Yarning as an Interview Method for Non-Indigenous Clinicians and Health
Researchers." Qualitative Health Research 31(7): 1345-1357.
In this article, we discuss the origins, epistemology, and forms of Yarning as derived from the
literature, and its use in research and clinical contexts. Drawing on three Yarns, the article
addresses the extent to which non-Indigenous researchers and clinicians rightfully use and adapt
this information-gathering method, or alternatively, may engage in yet another form of what can be
described as post-colonialist behavior. Furthermore, we argue that while non-Indigenous
researchers can use Yarning as an interview technique, this does not necessarily mean they
engage in Indigenous methodologies. As we note, respectfully interviewing Aboriginal and Torres
Strait Islander peoples can be a challenge for non-Indigenous researchers. The difficulties go
beyond differences in language to reveal radically different expectations about how relationships
shape information giving. Yarning as a method for addressing cross-cultural clinical and research
differences goes some way to ameliorating these barriers, but also highlights the post-colonial
tensions. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Health Research is the property of Sage Publications Inc.

145
Bowman, N. (2021). "Here/There/Everywhere: Quantum Models for Decolonizing Canadian State Onto-
Epistemology: In a Situation of Oppression, Epistemic Relations are Screwed Up. (Medina, 2013)."
Foundations of Science 26(1): 171-186.
In settler-colonial Canada, the state does not receive Indigenous testimony as credible evidence.
While the state often accepts Indigenous testimony in formal hearings, the state fundamentally
rejects Indigenous evidence as a description of the world as it is, as an onto-epistemology. In other
words, the Indigenous worldview formation, while it functions as a knowledge system that knows
and predicts life, is not admitted to regulatory discussions about effects of resource extraction
projects on life. Particularly in such resource-extraction review hearings, partly for obvious reasons
of ecological ethics, there is no space for Indigenous relational-ontology. I theorize that beyond
racism, white supremacy, and greed, settler-colonial onto-epistemological structures are structured
to systematically eliminate the potential for relational-ontologies. This exclusion is complementary
to resource-extractivist and legal positivist procedures and is biased against Indigenous knowledge
and knowledge-sharing procedures; it is a crisis of state integrity and is philosophically unsound. In
my analysis of Canadian National Energy Board documents, I ferret out some of these structures
that de facto discredit Indigenous onto-epistemologies; I propose this fundamental problem of the
Canadian settler-colonial state must be recognized and changed if the calls of Canada's Truth and
Reconciliation commission are to be met. [ABSTRACT FROM AUTHOR]
Copyright of Foundations of Science is the property of Springer Nature

Borrelle, S. B., et al. (2021). "What does it mean to be for a Place?" Pacific Conservation Biology 27(4):
354-361.
Indigenous knowledge is a multilayered knowledge system that can effectively manage global
ecosystem and biodiversity conservation. Conservation is an applied discipline with the goal of
preserving the world's biodiversity and ecosystems. However, settler–coloniser conservation
practices often fail to fully examine how settler–coloniser epistemologies are centred at the
expense of Indigenous conservation praxis. Evaluating how conservation practices outside of an
Indigenous lens can become more inclusive and just is a critical area for research and reflection.
We draw on our own experiences as early-career researchers working towards anticolonial, just
and inclusive approaches to conservation science and practice by discussing what it means to be
for a Place. We believe that a non-Indigenous conservationist who is for a Place advocates for
inclusive stewardship with Indigenous Peoples and other marginalised communities to conserve
species and ecosystems and the connections that bind communities to their landscapes. As an
example of how settler–coloniser conservation practitioners can be for a Place , we discuss writing
a policy statement in 2019 on behalf of the Society for Conservation Biology opposing the
construction of the Thirty Meter Telescope on the summit of Mauna Kea, Hawai'i. We describe the
thought process behind our policy statement and provide examples of other actions for
conservation researchers and practitioners working to be for a Place. We aim to provide our
colleagues, particularly those trained in settler–coloniser conservation practices, an opportunity to
identify more just practices for the Places we aspire to conserve. A non-Indigenous conservationist
who is for a Place advocates for inclusive stewardship with Indigenous Peoples and other
marginalised communities to conserve species, ecosystems and connections. Here, we share our
experiences and actions we learned to begin implementing more just and inclusive practices for
the Places we aspire to conserve. [ABSTRACT FROM AUTHOR]
Copyright of Pacific Conservation Biology is the property of CSIRO Publishing

Boehi, M. (2021). "Radical Stories in the Kirstenbosch National Botanical Garden: Emergent Ecologies'
Challenges to Colonial Narratives and Western Epistemologies." Environmental Humanities 13(1): 66-92.
When the Kirstenbosch National Botanical Garden was established in Cape Town, South Africa, in
1913, it was envisioned as a site that served white citizens. Kirstenbosch was presented as a
landscape in which plants functioned as representatives of their wild habitats. The botanical
garden's curatorial practices silenced histories of colonial occupation, frontier violence, colonial
agriculture, and slavery that had shaped the land on which it was built. Narratives that celebrated
colonial histories were cultivated in monumental gardening. Throughout its existence, Kirstenbosch

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 has centered Western epistemologies. Where Indigenous knowledge systems were featured, they
were mediated through ethnobotany. While human stakeholders lacked commitment to
transformation, emergent ecologies evolved that interrupted colonial narratives and Western
epistemologies. Discussing histories of wild almond trees, hybrid plants, and cycads, the author
suggests that the emergent ecologies around them introduced radical stories to Kirstenbosch. The
emergent ecologies' storytelling is radical because it works at the roots of plants and historical
genealogies, and it roots different narratives—of ruination and new flourishing, diversity and local
becomings, multispecies kinship and love—into Kirstenbosch. In doing so, the emergent ecologies
introduce possibilities for reimagining the botanical garden as an institution of environmental
governance from within its confines and its disciplines. [ABSTRACT FROM AUTHOR]
Copyright of Environmental Humanities is the property of Duke University Press

Blanchet-Cohen, N., et al. (2021). "Jeunesses autochtones Se réapproprier la recherche pour mieux se
représenter soi-même." Indigenous youth: Reappropriating research to better represent themselves.
51(2/3): 125-135.
This article presents a process undertaken by and with members of the advisory committee of the
Indigenous stream of the Quebec Youth Network Chair (CRJ), which is part of the decolonization
of Indigenous research and methodologies. Through a research cocreation process based on
visual methods, the youth created two postcards, one defining the principles of decolonization of
research and the other representing their definition of Indigenous youth in a symbolic, positive and
future-oriented way. The process not only allowed youth to transform research, but also they
acquire learning and a certain process of collective healing. We discuss the implementation of the
participatory process within a relational Indigenous epistemology, recognizant of the sovereignty of
Indigenous youth as to the representations stemming from the research. It has become a place of
empowerment contributing to the creation of knowledge centered on the youth’s voices and carries
hope for future generations. (English) [ABSTRACT FROM AUTHOR]
Este artículo analiza un proceso emprendido por y con los jóvenes del comité consultivo del componente
indígena de la Cátedra-Red de Investigación Juvenil de Quebec (CRJ), el cual se inscribe dentro
de la corriente de la descolonización de la investigación y las metodologías indígenas. A través de
un proceso de investigación-creación basado en métodos visuales, los jóvenes crearon dos
postales en las que primero presentaban los principios de descolonización de la investigación, y
luego su definición de la juventud indígena de forma simbólica, positiva y con visión de futuro. El
proceso no sólo permitió a los jóvenes una forma de descolonizar la investigación, sino que
también lograron un aprendizaje y un cierto proceso de sanación colectiva. Discutimos cómo la
implementación de un proceso participativo enraizado en una epistemología indígena relacional y
que reconoce la soberanía de los jóvenes indígenas sobre las representaciones de la
investigación se ha convertido en un sitio de empoderamiento que contribuye a la creación de
conocimiento centrado en sus voces, portadoras de esperanza para las generaciones futuras.
(Spanish) [ABSTRACT FROM AUTHOR]
Cet article porte sur un processus entrepris par et avec les jeunes du comité aviseur du volet autochtone
de la Chaire-réseau de recherche sur la jeunesse du Québec (CRJ), qui s’inscrit dans le courant
de la décolonisation de la recherche et des méthodologies autochtones. À travers une démarche
de recherche-cocréation basée sur des méthodes visuelles, les jeunes ont créé deux cartes
postales où ils présentent d’abord les principes de décolonisation de la recherche, puis leur
définition des jeunesses autochtones de façons symbolique, positive et tournée vers l’avenir. Le
processus a non seulement permis aux jeunes une forme de décolonisation de la recherche, mais
ceux-ci ont aussi réalisé des apprentissages et une certaine démarche de guérison collective.
Nous discutons en quoi la mise en place d’un processus participatif ancré dans une épistémologie
autochtone relationnelle et reconnaissant la souveraineté des jeunes autochtones quant aux
représentations issues de la recherche est devenu un lieu d’empowerment contribuant à la
création de connaissances centrées sur leurs voix et porteuses d’espoir pour les générations
futures. (French) [ABSTRACT FROM AUTHOR]
Copyright of Revue d'études Autochtones is the property of Recherches Amerindiennes au Quebec

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Blanchet Garneau, A., et al. (2021). "Integrating equity and social justice for indigenous peoples in
undergraduate health professions education in Canada: a framework from a critical review of literature."
International Journal for Equity in Health 20(1): 1-9.
Understanding how to create structural change by actively counteracting racialized ways of
interacting with Indigenous peoples at an individual and organizational level within health care
systems and health professions education is essential for creating a more inclusive, equitable, and
healthier society. In health professions education, the primary means of teaching about health
inequities has been to frame them as stemming from culturally or ethnically based issues. While
attention to culturally specific practices can be valuable to health and healing in some contexts,
education that solely focuses on Indigenous cultures risks perpetuating cultural stereotypes and
othering, rather than focusing on how Eurocentric systems continue to exert oppressive effects on
Indigenous peoples. We present an organizational transformation framework grounded in equitable
partnerships from a comprehensive critical review of the literature on the integration of equity and
social justice in undergraduate health professions education with a focus on Indigenous health. We
did a thematic analysis of the results and discussions presented in the 26 selected articles to
identify promising practices and challenges associated with the integration of equity and social
justice in undergraduate health professions education. The framework resulting from this analysis
is composed of three interrelated components: 1) adopt critical pedagogical approaches that
promote Indigenous epistemologies; 2) partner with Indigenous students, educators and
communities; 3) engage educators in critical pedagogical approaches and health equity issues.
This framework could guide the development of contextually tailored interventions that contribute
to decolonizing health professions education. [ABSTRACT FROM AUTHOR]
Copyright of International Journal for Equity in Health is the property of BioMed Central

Bishop, M. (2021). "A rationale for the urgency of Indigenous education sovereignty: enough's enough."
Australian Educational Researcher (Springer Science & Business Media B.V.) 48(3): 419-432.
For tens of thousands of years, Indigenous Peoples in the country now known as Australia have
had a very successful education system in place, from place. Currently, many Aboriginal and
Torres Strait Islander students experience systemic harm in Australia's public and private
schooling systems at unacceptable levels and are consistently positioned as deficient in both the
practices and outcomes of formal schooling in Australia. Under the pretense of 'getting a good
education', many Indigenous students feel coerced into compliance, with schools used as vehicles
of institutionalisation, indoctrination and assimilation. As a Gamilaroi woman, I find issue with this
and am concerned about the intergenerational consequences if Indigenous students remain in this
system. Yet, there are few education options available outside the dominant Western, compulsory
schooling model. This paper proposes an envisioning of Indigenous education sovereignty,
grounded in Aboriginal axiologies, ontologies and epistemologies as an education option for all
students. [ABSTRACT FROM AUTHOR]
Copyright of Australian Educational Researcher (Springer Science & Business Media B.V.) is the property
of Springer Nature

Beveridge, R., et al. (2021). "Applying community-based and Indigenous research methodologies: lessons
learned from the Nuxalk Sputc Project." Ecology & Society 26(4): 432-449.
In the face of ecological depletion on a global scale, Indigenous knowledges, priorities, and
perspectives are increasingly applied in community and academic research intended to inform
social-ecological decision making. Many academic researchers and decision makers have learned
to solicit Indigenous knowledges using community-based research methods and participatory
processes. However, Indigenous scholars and leaders are increasingly moving beyond these
standard practices to apply Indigenous methodologies, engaging local epistemologies, and
culturally relevant methods to produce respectful research outcomes in support of local priorities.
We share experiences and learning from the Nuxalk Sputc (eulachon) Project to illustrate how an
Indigenous research process was developed and applied by the Nuxalk Nation's Stewardship
Office in Bella Coola, British Columbia (Nuxalk territory). This project documented, interpreted,
articulated, and represented Nuxalk knowledge about eulachon (Thaleichthys pacificus) using an

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 iterative, community-driven process informed by Nuxalk protocols and knowledge systems. We
begin by detailing the project process, including project initiation, decision making, and community
engagement processes, and methods of knowledge documentation, interpretation, articulation,
representation, and sharing. Demonstrating that the Sputc Project's distinctly Nuxalk approach was
key to its success, we discuss how engaging Nuxalk knowledges influenced our process from
conception to completion, resulting in an emergent methodology that prioritized relational
accountability, locally grounded methods of knowledge documentation and interpretation,
respectful representation, and reflexivity. Based on our experience with the Sputc Project, we
distinguish between Indigenous and communitybased methodologies, both in terms of their
epistemological foundations and their orientation to the goals of decolonization and resurgence.
We suggest that by considering and valuing Indigenous methodologies, researchers and decision
makers can move toward authentically and respectfully engaging Indigenous knowledge and
priorities, and ultimately, toward supporting Indigenous production, interpretation, articulation, and
representation of knowledge in a contemporary context. [ABSTRACT FROM AUTHOR]
Copyright of Ecology & Society is the property of Resilience Alliance

Bergeron, D. A., et al. (2021). "The use of realist approaches for health research in Indigenous
communities." AlterNative: An International Journal of Indigenous Peoples 17(1): 106-110.
Research approaches and underlying epistemologies should be carefully considered when
conducting health research involving Indigenous communities in order to be aligned with the
distinct Indigenous values and goals of the communities involved. If Western research approaches
are used, it is helpful to consider how they might be consistent with Indigenous ways of knowing.
Among Western research approaches, realist approaches might have some congruence with
Indigenous epistemologies. For health research in Indigenous communities, realist approaches
might be relevant because they are based on a wholistic approach congruent with Indigenous
ontologies, anchored in local knowledge, process-oriented and dynamic. The use of these
approaches might make it possible to link diverse knowledge systems into action that is meaningful
for Indigenous communities. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Belcher, S. M., et al. (2021). "Ecological State Assessment Tool (ESAT): a cross-cultural natural resource
management tool from Aotearoa, New Zealand." Pacific Conservation Biology 27(4): 464-480.
A cross-cultural approach to conservation and natural resource management will enable resource
managers to access the full potential of dual knowledge epistemologies and facilitate genuine co-
management. To achieve this epistemological convergence in Aotearoa, New Zealand, a
framework and an ecological assessment tool are required that can employ indicators from both
neoclassical ecological science and indigenous science, in particular mātauranga Māori. The
Ecological State Assessment Tool (ESAT) was developed to assess quantitative scientific data
using Māori ecological indicators. ESAT models population or social data weighted according to an
applied Māori ecological perspective. ESAT may be applied to any conservation project to
integrate Māori ecological knowledge in resource management. We illustrate the utility of ESAT in
a case study of how different conservation management practices affect the ecological health of a
short-tailed bat colony (Mystacina tuberculata), Pekapeka O Puketītī-Piopio. Applying ESAT shows
that although pest control programs were achieving management targets, social engagement had
a significant effect on ecological health outcomes for the bats. ESAT may assist territorial
authorities and the Crown to meet their resource management obligations to Māori under the
Treaty of Waitangi, value mātauranga and provide a way for Māori and ecologists to conceptualise
and understand each other's epistemology. Furthermore, ESAT can be adapted to include any
cultural or ecological indicators, enabling its application internationally. ESAT is a cross-cultural
ecological assessment tool that applies mātauranga Māori ecological values to quantitative
ecological data. In this way mana whenua can use quantitative data to meet their own ecological
assessment and management agendas. This can facilitate epistemological knowledge cross
pollination, and ensure co-management is effective and valuable. [ABSTRACT FROM AUTHOR]

149
Copyright of Pacific Conservation Biology is the property of CSIRO Publishing

Barghouti, D. (2021). "Ibn 'Arabi and the Shadhiliya of Tunisia: Exploring knowledge as embodied practice
in the hadra rituals of Sidi Bin-Hasan." Performance Research 26(4): 11-17.
Tunisian Sufi rituals are among a wide array of indigenous North African performance practices
that have not received sufficient attention. Focusing on the hadra ritual of the Shadhiliya Sufi order,
this article explores how ideas derived from Islamic intellectual history have been interwoven into
popular Sufi culture, particularly Islamic understandings of epistemology. Citing the works of the
twelfth century Islamic philosopher and saint, Muhyiddin Ibn Arabi, the author examines what
constitutes knowledge from an Islamic Sufi perspective and how it is acquired through embodied
practice. This not only reveals the intellectual value of indigenous Sufi traditions like the hadra
ritual, but also raises important questions about how Islamic epistemology and understandings of
embodiment can enrich theatrical practice, particularly for North African theatre-makers who are
interested in experimenting with indigenous forms. [ABSTRACT FROM AUTHOR]
Copyright of Performance Research is the property of Routledge

Bakshi, K. (2021). "The gujhyo tatwa or deep philosophy of sex, gender and the body: Syed Mustafa
Siraj's Maya Mridanga and the 'puzzle' of queerness." South Asian History & Culture 12(4): 424-435.
This paper revisits the Bengali novel, Maya Mridanga (1972) written by Syed Mustafa Siraj (14
October 1930–4 September 2012), locating its queer affirmativeness in the context of the current
political debates surrounding trans/queer lives. The novel is set in rural Bengal of the 1950s, and
was published at a time, when there was little or no awareness of non-binary ways of
understanding sexuality. Although there was a familiarity with a tritiya prakriti or 'third gender'
mostly understood in relation to the presence of the Hijra community in India, there were no
biomedical or political discourses on gender-queerness as such. Siraj's novel, which has as its
protagonist a female impersonator (locally known as chhokra) of an itinerant theatre group called
Alkaap which travelled through rural Bengal and parts of Bihar (now Jharkhand), locates sexuality
and sexual desire in the enigmatic, and sometimes, impossible to intellectualize, realm of Maya.
The novel while peddling its understanding of gender-queerness in the light of Maya, as
understood in ancient Hindu philosophy, progressively becomes denser and nuanced in opening
up intriguing debates that could enrich theoretical discourses of gender, sex, sexuality and the
body today. This novel, I argue, in its queer-positivity and affective embracement of queerness,
can provide the current generation of queer individuals in Bengal with a sense of anchor in history
and indigenous philosophy, unadulterated by the epistemology of sexuality that has appeared in
the recent years. [ABSTRACT FROM AUTHOR]
Copyright of South Asian History & Culture is the property of Routledge

Aspe Armella, V. (2021). "The Renaissance Reception of Nahua Paideia in the Writings of Bernardino de
Sahagún: An Aesthetic Approach to Religion." Religions 12(12): 1070-1070.
In this article, I propose that books I–VI of Bernardino Sahagún's Códice florentino, which discuss
the moral and religious philosophies of indigenous Mexicans, should be interpreted through the
lens of Renaissance humanist linguistic and philosophical theories. I demonstrate that, utilizing
Franciscan–Bonaventurean epistemology, Sahagún put forward a method of evangelizing that
intended to separate "the good from the bad" in indigenous cultures. In an effort to defend my
claim, I first lay out some of the problems surrounding the Códice florentino. Second, I describe the
general theological and cosmological views held by the Aztecs, so that, third, I may develop the
main principles of the philosophy of flor y canto (in xochitl in cuicatl). Against a political
interpretation that is often defended by appealing to the traditional rituals performed in the Aztec
empire, I contend that their philosophy should be interpreted from the perspective of Nahua
religion and aesthetics. I also discuss Sahagún's reception of Aztec philosophy in the Códice with
a focus on his interest in the linguistic and empirical dimensions of Nahua religion. [ABSTRACT
FROM AUTHOR]
Copyright of Religions is the property of MDPI

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Anta-Felez, J.-L. (2021). "EL TURISMO EN EL ESPACIO ANDINO: COLONIALISMO, SIMULACRO Y
MEMORIA." TOURISM IN THE ANDEAN SPACE: COLONIALISM, SIMULATION AND MEMORY. 20:
219-233.
The Andean world is underexploited for tourism due to both the lack of infrastructure and the lack
of its development as a product. Still, tourism exists and is, in some places, overwhelming. As
such, it establishes itself in a double market game: 1) it offers hotel infrastructures and tours that
are clearly a product for foreign tourists, and 2) it recreates a whole discourse on heritage. The
Andean tourism market has three self-contained aspects, which address 1) the indigenous world,
either the historical or the present, although without confusing them or making a connection
between them, 2) the colonial world, and 3) a high quality natural environment. This work, based
on a critical decolonial view and ethnography developed from field work, analyzes the game
between discourse and social practice from the point of view of both visitors and locals, thereby
recreating some of its paradoxes and contradictions. This analysis, obviously from a decolonial
and political view, attempts to recover the epistemology of the south. (English) [ABSTRACT FROM
AUTHOR]
El mundo andino está muy poco explotado turísticamente, debido tanto a la falta de infraestructuras,
como a su desarrollo como producto. Aún así el turismo existe y es, en algunos lugares,
abrumador. Este se establece en un doble juego de mercado: 1) se ofertan infraestructuras
hoteleras y recorridos que son claramente un producto para los turistas extranjeros y, 2) se recrea
todo un discurso sobre el patrimonio. El mercado turístico andino tiene tres vertientes
autocontenidas, que abordan 1) el mundo indígena, ya sea al histórico o al presente, aunque sin
confundirlos ni hacer una conexión entre ambos, 2) el mundo colonial, y 3) un cierto aparataje
natural. Este trabajo, basado en la mirada crítica decolonial y la etnografía nacida del trabajo de
campo sobre el terreno, analiza el juego entre los discursos y las prácticas sociales, desde el
punto de vista tanto desde el punto de vista del visitante como del lugareño, por tanto recreando
algunas de sus paradojas y contradicciones. Este analisis, obviamente con una mirada desde un
espacio decolonial y perspectiva política, trata de recuperar la epistemología del sur. (Spanish)
[ABSTRACT FROM AUTHOR]
Copyright of Anduli: Revista Andaluza de Ciencias Sociales is the property of Anduli: Revista Andaluza de
Ciencias Sociales

Akoleowo, V. O. O. (2021). "Critical pedagogy, scholar activism and epistemic decolonisation." South
African Journal of Philosophy 40(4): 436-451.
African universities' curricula remain largely Eurocentric, and this constitutes a factor in the
continuing epistemicide against indigenous knowledge systems. While calls for epistemic
decolonisation have highlighted this epistemic violence, the role of African scholars in the
actualisation of such epistemic decolonisation has not been sufficiently exposed. This article,
therefore, proffers Paulo Freire's critical pedagogy (CP) as a framework for the transformative
reconstruction of Western epistemologies in African universities. While Freire's CP is typically
utilised as a pedagogical method through which the teacher stimulates students' critical
consciousness, this article exposes its nature as a means of stimulating African scholars to the
critical consciousness of their role in the process of deconstructing epistemic hegemonies. It
argues that African scholars have a crucial role to play in epistemic decolonisation – as stimulants
through which students learn to be critically conscious and as bastions of ideas and ideals guiding
progressive social movements. [ABSTRACT FROM AUTHOR]
Copyright of South African Journal of Philosophy is the property of Routledge

Abbott, S. (2021). "Approaching Nonhuman Ontologies: Trees, Communication, and Qualitative Inquiry."
Qualitative Inquiry 27(8/9): 1059-1071.
Consideration of trees has historically been confined to disciplinary, quantitative perspectives
embedded in botany, earth sciences, resource management, environmental sustainability, and
sustainable development wherein trees are largely viewed as senseless, bio-mechanical matter to
be controlled and used for human consumption and economic gain. In this article, I reflect
selectively on methodologies and methods I used in a broader, interdisciplinary project to study the

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 sentient, intelligent relationality of trees as agentic, conscious, innovative entities embedded in
unique, community-based lifeways. My research framework integrated Indigenous research
methodologies, public ethnography, ontological emergence theory, plant science, philosophies of
plant and nonhuman knowing, interspecies communication, and filmmaking. Herein, I focus on how
perspectives and approaches based on qualitative, ethnographic inquiry and Indigenous
epistemologies support and broaden research, (re)presentation, and engagement with trees and
other nonhumans. Methods I discuss include the practices of cultivating tree/human
communication and fostering human sensitivity and embodied knowing. [ABSTRACT FROM
AUTHOR]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

(2021). "Toward an Anti-Racist Linguistic Anthropology: An Indigenous Response to White Supremacy."

Journal of Linguistic Anthropology 31(2): 218-237.
Drawing from my lived experiences as an Indigenous linguist, this article exposes and responds to
epistemological racism (Kubota 2020) in the discipline of Linguistic Anthropology, which I argue
institutionalizes and reproduces white supremacy. I extend Rosa and Flores's (2017) raciolinguistic
perspective, which examines the co-naturalization of race and language, to the co-naturalization of
race and language scholars. Through a critical analysis of the hegemony of the "white linguistic
anthropologist," I demonstrate how BIPOC linguistic anthropologists are expected to assimilate to
a white normative culture of producing, disseminating, and evaluating anthropological knowledge.
Employing ideas from Indigenous research methodologies such as the notion of relational
accountability and related "R's" such as respect, responsibility, reciprocity, and rights; the
framework of Radical Indigenism (Garroutte 2003), which argues for research praxis based on
Indigenous philosophies of knowledge; and Felt Theory (Million 2009), which asserts the validity of
knowledge emerging from experiences that are felt; I offer alternatives that are grounded in
Indigenous research principles and protocols. I conclude by outlining a reimagined discipline, a
linguistic anthropology built from Indigenous epistemologies and norms of relational knowledge
production, and discuss the anti-racist praxis that such a transformation could facilitate.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Linguistic Anthropology is the property of Wiley-Blackwell

Wills, E. R., et al. (2020). "Building new practices of solidarity: the community mobilisation in crisis
project." Gender & Development 28(1): 51-68.
'What can the development and aid sectors do differently?' Based on our experience of developing
and running an innovative digital learning programme – originally intended as a distance learning
programme for Syrian refugees in the Middle East, but now grown beyond that – this article seeks
to address this very question. Inspired by efforts such as the #shiftthepower campaign, as well as
our own experiences working with communities and civil society in the Middle East, the Americas,
and elsewhere, we chose not to use existing curricula and, instead, decided to transnationally co-
create materials based on the Indigenous principles of non-hierarchical, 'circle' learning. Given our
position as researchers and teachers with roots in Lebanon, Palestine, and Ireland, and working on
'unceded' Algonquin territory in Turtle Island/Canada, this was reflective of our commitment to
undoing colonial epistemologies and actions on all territories of the earth. Throughout our
experience, we endeavoured to resist projectisation and top-down leadership, to develop strong
partnerships with mobilisers, researchers, and teachers on the ground in the Middle East and
elsewhere, and to shift resources away from Canada and towards the local mobilisers supported.
But despite these efforts, we find that the problems with the international aid system still end up as
counterpoints to our work. They are present as we pursue funding, work within North American-
style educational institutions, deal with the competing pressures of our work environments and our
desires for change, and engage mobilisers-in-training who have internalised the 'non-government
organisation-ised' norms so prevalent in this sector. Our experience emphasises the need for new,
decolonial feminist projects to continue to persevere where possible, and the importance of making
space for these kinds of approaches. Those of us who work inside spaces where hierarchical

152
 power relations are evident and strong have a particular responsibility to push for changes in these
spaces. (English) [ABSTRACT FROM AUTHOR]
A partir de nuestra experiencia centrada en desarrollar y ejecutar un innovador programa de aprendizaje
digital —pensado originalmente como un programa de aprendizaje a distancia destinado a
refugiados sirios en Medio Oriente, que luego creció más allá de esa región— el presente artículo
busca responder la pregunta: ¿qué pueden hacer de manera diferente los sectores de desarrollo y
ayuda? Inspiradas por iniciativas como la campaña #shiftthepower y nuestras propias
experiencias trabajando con las comunidades y la sociedad civil en Medio Oriente, América y
otros lugares, decidimos no utilizar los planes de estudio existentes y más bien resolvimos crear
—conjuntamente y de manera transnacional— materiales basados en los principios indígenas del
aprendizaje circular no jerárquico. Debido a nuestros antecedentes como investigadoras y
docentes con raíces en Líbano, Palestina e Irlanda, y habiendo trabajado en territorio algonquino
"no cedido" en Isla Tortuga/Canadá, la creación de dichos materiales se convirtió en un reflejo de
nuestro compromiso por desarticular epistemologías y acciones coloniales en todos los territorios
de la tierra. A lo largo de nuestra experiencia, nos esforzamos por resistir la proyectización y el
liderazgo vertical, a fin de desarrollar asociaciones sólidas con movilizadores, investigadores y
maestros sobre el terreno en Medio Oriente y otros lugares, y de redirigir recursos provenientes de
Canadá hacia los movilizadores locales. A pesar de ello, encontramos que los problemas
inherentes al sistema de ayuda internacional aún operan como contrapuntos a nuestro trabajo.
Están presentes mientras buscamos fondos, trabajamos dentro de instituciones educativas de
estilo norteamericano, lidiamos con presiones confrontadas entre nuestros entornos de trabajo y
nuestros deseos de cambio, y nos involucramos con activistas en formación que han internalizado
las normas establecidas por las ong, tan prevalentes en este sector. Nuestra experiencia pone en
evidencia la necesidad de impulsar nuevos proyectos feministas descoloniales para perseverar
donde sea posible, así como la importancia de alentar este tipo de enfoques. Aquellas de nosotras
que trabajamos en espacios en que las relaciones jerárquicas de poder son evidentes y fuertes,
tenemos la imperiosa responsabilidad de impulsar cambios en el seno de los mismos. (Spanish)
[ABSTRACT FROM AUTHOR]
« Quelles sont les actions que les secteurs du développement et de l'aide humanitaire peuvent mener
différemment ? » Sur la base de notre expérience du développement et de la mise en œuvre d'un
programme d'apprentissage numérique innovant – conçu au départ comme un programme
d'apprentissage à distance pour les réfugiés syriens au Moyen-Orient, mais dont la portée s'est
depuis élargie – cet article cherche à aborder cette question. Inspiré par des efforts comme la
campagne #shiftthepower, ainsi que nos propres expériences de travail avec les communautés et
la société civile au Moyen-Orient, dans les Amériques et ailleurs, nous avons choisi de ne pas
utiliser les programmes d'enseignement existants et décidé de co-créer à une échelle
transnationale des matériels fondés sur les principes autochtones de l'apprentissage non
hiérarchique en « cercle ». Étant donné notre position en tant que chercheurs et enseignants dotés
de racines au Liban, en Palestine et en Irlande, et travaillant dans le territoire « non cédé » du
peuple algonquin à Turtle Island, au Canada, cela traduisait notre engagement à défaire les
épistémologies et les actions coloniales sur tous les territoires de la Terre. Tout au long de notre
expérience, nous nous sommes efforcés de résister à la « projetisation » et au leadership directif,
pour établir des partenariats robustes avec des mobilisateurs, des chercheurs et des enseignants
sur le terrain au Moyen-Orient et ailleurs, et pour réorienter les ressources du Canada vers les
mobilisateurs locaux soutenus. Cependant, en dépit de ces efforts, nous constatons que les
problèmes présents dans le système international de coopération continuent de faire contrepoids à
notre travail. Ils sont présents lorsque nous cherchons à obtenir des fonds, travaillons avec des
institutions éducatives de type nord-américain, gérons les pressions concurrentes de nos
environnements de travail et notre désir de changement, et faisons intervenir des mobilisateurs en
formation qui ont intériorisé les normes « ONGisées » si prévalentes dans ce secteur. Notre
expérience souligne le besoin de projets féministes décoloniaux pour continuer à persévérer dans
la mesure du possible, et l'importance d'accorder une place à ces types d'approches. Il incombe
particulièrement à ceux parmi nous qui travaillent au sein d'espaces où les rapports de pouvoir

153
 hiérarchiques sont évidents et solides d'exiger des changements dans ces espaces. (French)
[ABSTRACT FROM AUTHOR]
Copyright of Gender & Development is the property of Routledge

Webkamigad, S., et al. (2020). "Exploring the Appropriateness of Culturally Safe Dementia Information
with Indigenous People in an Urban Northern Ontario Community." Canadian journal on aging = La revue
canadienne du vieillissement 39(2): 235-246.
Ce projet en application de connaissances a exploré la pertinence d'une documentation en
promotion de la santé élaborée pour une population autochtone nationale en vue de son utilisation
dans une communauté autochtone urbaine du nord de l'Ontario. Une approche décolonisée et
communautaire de recherche-action participative faisant appel à l'épistémologie tribale a été suivie
pour former un groupe consultatif autochtone local et établir un partenariat avec le N'Swakamok
Native Friendship Centre. Deux groupes de discussion (n=8) composés d'adultes autochtones et
cinq entrevues individuelles avec des aidants autochtones soignant une personne atteinte de
démence ont alimenté l'analyse thématique qualitative. Quatre thèmes sont ressortis des données:
(1) la nécessité d'une compréhension commune des cultures autochtones et occidentales dans le
cadre des soins de santé; (2) l'amélioration de la communication interculturelle dans les
discussions sur la santé; (3) l'ancrage du matériel de promotion de la santé dans la culture, et (4)
les stratégies autochtones de littératie en matière de santé et la sensibilisation aux maladies
neurodégénératives. Considérant que les prestataires de soins de santé cherchent des moyens
efficaces pour communiquer avec les peuples autochtones, il est important de fournir de
l'information pertinente localement et sur le plan culturel afin d'améliorer l'adoption et l'efficacité
chez ces populations.; This knowledge translation project explored the appropriateness of utilizing
health promotion materials developed for a national Indigenous population with Indigenous people
living in a northern Ontario urban community. A de-colonized, community-based participatory
action research approach using tribal epistemology assisted in establishing a local Indigenous
advisory group and a partnership with the N’Swakamok Native Friendship Centre. Two focus
groups (n = 8) with Indigenous adults and five one-on-one interviews with Indigenous caregivers of
a person with dementia informed a qualitative thematic analysis. Four themes emerged from the
data: (1) the need for shared understandings of Indigenous and Western cultures in health care;
(2) improving cross-cultural communication within health-related encounters; (3) grounding health
promotion materials in culture; and (4) Indigenous health literacy strategies for dementia
awareness. As health care providers search for effective ways to communicate with Indigenous
people, it is important to deliver locally and culturally relevant information to improve uptake and
effectiveness by Indigenous people.; Maanda enkiichigaadeg binda kenjigemgad gezhi nakaasang
dibaajimowinan gaazhitoong giiwedinong anishinaabek endaajig nji. Enanchgwenzigwaa miinwaa
N’swakamok Friendship Center maamwi giinaadmaadok nokiitmowaad wii maandonaa’aad waa
nkwenmaagenjig. Niish we’aangizijig, kchi aak miinwaa enkiitaagejig gii nibwaachidook
nenendamaawziwin nji wii rnkamwaad ge minodaapinigaadeg. Niiwin giibi zikaamgadoon ge
naadmaagemgak. (1) Zhindawendaagwod nsastaadwin wiiteg Anishinaabe miinwaa
Ewaabshkiiwed ezhi naagdawendiwaad; (2) Weweni wii ginoonding nokiitaageng; (3) Wii
kinoomaading weweni dibaajimowinan waazhi giniwendizad bemaadzid; miinwaa (4) Anishinaabe
ji nsastang enaabiisjigeng nenendamaawziwin nji. Epiichtaawaad bemiikgagejig wii mkamowaad
gezhi ginoonaawaad Anishinaaben, kchi piitendaagwad weweni ji nsastamookiiwaad mii dash dani
naawsek.

Virtanen, P. K. and M.-L. Honkasalo (2020). "New Practices of Cultural Truth Making: Evidence Work in
Negotiations with State Authorities." Anthropology of Consciousness 31(1): 63-90.
This article looks at negotiations with state authorities and the evidentiary criteria they create in
culturally contrasting contexts when phenomena deal with elements that for the dominant society
are conceptualized as "supernatural." We draw from the level of experiences of other-than-human
beings, especially spirits and "ungraspable" presences, as social practices in and of themselves as
well as acts of mobilizing those which are meaningful for knowledge production in Indigenous
Amazonia and North European contexts. Our two cases show how in state territorial protection

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 debates and health services, visibility, quantification, measurability, Euro-American dominant,
mainly binary, and bounded concepts are employed to create the grounds of validity. Yet, for
actual individual or collective experiences, new types of evidence work can emerge in
collaborations. Thus, this article sheds light on the needs for contextual and communicative actions
to overcome contrasting onto-epistemologies in the context of the state. [ABSTRACT FROM
AUTHOR]
Copyright of Anthropology of Consciousness is the property of Wiley-Blackwell

Vasquez Toral, E. (2020). "Queer Fiesta: Hybridity, drag and performance in Bolivian folklore."
Performance Research 25(4): 98-106.
The Andean patron-saint fiesta is an iconic folkloric celebration often considered as a religious
syncretic and hybrid expression of popular culture that brings together Spanish and Indigenous
influences. Within fiestas, danzas (dance-dramas) represent both embodied devotional offers that
include gendered costuming and dancing and representations of folklore as an ideology sustained
by the idea of a heterosexual nation. In this article, I address queerness as a set of epistemologies
and a privileged terrain to perform and contest the hybridity of fiestas producing a performance
practice I term 'queer hybridity.' To do so, I focus on the work by Bolivian drag collective La Familia
Galán as performers in La Paz's La Fiesta del Gran Poder as Waphuri Galán, a danza character
they created in 2001. I analyse queerness in tandem with hybridity and ask what it means for a
queer subject to perform in a hybrid space like the patron-saint fiesta, while navigating folkloric
narratives that position gender and sexual non-normativity as a danger to tradition. I read the
clashes between queerness and normativity in fiesta as meaning-making encounters that do not
attain to hybridity as a post-colonial identity but instead materialize the queer remaking of a hybrid
performance form. I propose different new hybrid categories that are created as a result within the
fiesta logics of ritual cross-dressing, devotion, temporality and cultural heritage, but also beyond
fiesta time and space. Ultimately, I argue that the construction of the character of the Waphuri
Galán by La Familia Galán and the effect it has had in Bolivian folklore and LGBT politics
underscore the importance of queer epistemologies as contributing and sustaining ways of
knowing in fiesta hybridity and its change over time. [ABSTRACT FROM AUTHOR]
Copyright of Performance Research is the property of Routledge

Tym, C. (2020). "Medicine as microcosm: Pharmaceutical bioprospecting and the political epistemology of
nature in industrial–capitalist and indigenous Amazonian societies." Environment & Planning E: Nature &
Space 3(4): 1180-1195.
Dynamics of economic and spatial rationalization are widely acknowledged characteristics of
industrial–capitalist society, but the way in which these dynamics might shape the incorporation of
so-called natural spaces into regimes of regulation and valuation is still being conceptualized in
political ecology. Extending on the work of theorists who have documented and theorized the
extension of neoliberal governance regimes over nature, this article argues that even the
knowledge of nature produced in industrial–capitalist society is circumscribed by the biases
inherent in its socio-cultural heritage. The argument, which can be described as a political
epistemology of nature, is advanced by reference to medical science and industrial pharmacy,
which has sought to understand and apprehend the value of nature via pharmaceutical
bioprospecting research on medicinal plants. An analysis of one such project, pursued in the
indigenous Aguaruna territory of the Peruvian Amazon, illustrates that the same processes of
economic and spatial rationalization characteristic of industrial–capitalist society can be seen to
recur in its production of knowledge about nature. Pharmaceutical bioprospecting evidences the
extension of the rationalization of society and space to the molecular and genetic level, such that
medicine becomes the microcosm to the macrocosm of industrial–capitalist society. The article
goes on to compare the pharmaceutical industry's epistemology of nature with non-profit research
on indigenous people's medicinal plants, and finally with the epistemology of nature evidenced in
ancestral health-seeking practices of the Shuar, an indigenous Amazonian group bordering the
Aguaruna. Drawing on the author's fieldwork, a comparative analysis of these distinct
epistemologies of nature is developed that illustrates a spectrum of constraints upon the agency of

155
 nature, each of which to differing extents pre-forms nature's modes of action, at the same time as
that action can never be fully determined by those constraints. [ABSTRACT FROM AUTHOR]
Copyright of Environment & Planning E: Nature & Space is the property of Sage Publications Inc.

Tola, F. (2020). "Introducción al dossier: heterogeneidad ontológica y ontologías en conflicto en

Sudamérica." Introduction: ontological diversity and conflicting ontologies in South America. 24(2): 455-
465.
In Latin America, as in other regions of the world, Indigenous Peoples suffer territorial
dispossession and systematic violence by states and private companies. In this context, the study
of ontologies does not mean a lack of interest in the political dimension that these peoples
experience. On the contrary, it implies, among other things, seeking new ways of approaching
politics. In order to understand the relationships between Indigenous Peoples and National states,
the approach on conflicts and ontological heterogeneity allows to highlight the misunderstandings
that these relationships involves. Territory, politics and natural resources do not refer to the same
"thing" for National states, multinationals enterprise and Indigenous Peoples. In this sense,
ontology has less to do with a plurality of cultural perspectives, but with a multiplicity of worlds. To
take other forms of composing the world seriously is to recognize that we are not in the domain of
native epistemologies, but of ontologies, and the ideas expressed by our interlocutors can no
longer be read in terms of cultural imagination, metaphors or symbols of the reality out there.
(English) [ABSTRACT FROM AUTHOR]
En Latinoamérica, como en otras partes del mundo, los pueblos indígenas se hallan atravesados por el
despojo territorial y la violencia sistemática por parte de los Estados y las empresas privadas. En
este escenario, el estudio de las ontologías no significa un desinterés por la dimensión política que
viven dichos pueblos, sino que, por el contrario, implica, entre otras cosas, buscar nuevos modos
de acercarse a ésta. Para comprender las relaciones entre los pueblos indígenas y los Estados, el
acercamiento a los conflictos y la heterogeneidad ontológicos permite echar luz sobre los
equívocos que estas relaciones generan. El territorio, la política y los recursos no remiten
necesariamente a lo mismo para los Estados, las multinacionales y los pueblos indígenas. En este
sentido, la ontología no tiene tanto que ver con una pluralidad de perspectivas culturales, sino con
una multiplicidad de mundos. Tomar en serio otras maneras de componer el mundo es reconocer
que no nos encontramos en el terreno de las epistemologías nativas, sino de las ontologías, y las
ideas expresadas por nuestros interlocutores dejan de ser leídas en términos de imaginación
cultural, metáforas o símbolos de otra cosa. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Etnográfica: Revista do Centro de Estudos de Antropologia Social is the property of Centro
em Rede de Investigacao em Antropologia

Tintiangco-Cubales, A., et al. (2020). "Journey "Back Over the Line": Critical Pedagogies of Curriculum
Evaluation." Journal of MultiDisciplinary Evaluation 16(37): 20-37.
Background: We re-trace our liberatory journey in developing a Critical Framework of Review to
evaluate K-12 Filipina/x/o American curricula. Our framework is rooted in our positionality and
epistemology as Filipina educational scholars engaged in confronting oppression that impacts our
community. It responds to the need for evaluation methods grounded in culturally responsive and
critical pedagogies. Purpose: The purpose is to provide a critical and cultural method of evaluation
to assess curriculum and pedagogy of, by, and about our communities. Setting: The research
takes place in the Filipinx/a/o American community in the United States. The authors are from
three academic institutions in California, Hawai'i and the Philippines. Intervention: Our Critical
Framework of Review attempts to counter the predominance of Eurocentric, male, objective, and
uncritical models of curricula evaluation. Research design: This research deconstructs how we
developed and applied our framework, which was used to evaluate thirty-three Filipina/x/o
American K-12 curricula in critical content, critical instruction, and critical impact, by asking 20
questions that reflected critical and cultural theories and pedagogies. Data collection and analysis:
We asked: Who and what informed our evaluation framework? How was it developed? How do we
use it? How could our framework be further applied? We referenced diverse scholars and used
critical race, feminist, indigenous, and deolonizing pedagogies as guidelines to establish our

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 evaluation framework and standards. Findings: The framework is an example of standards-based
and responsive-based evaluation with a checklist of indicators to evaluate curricula for culture,
race, positionality, and social justice. Although created for Filipina/x/o, the framework can be used
to evaluate curriculum for other marginalized groups. [ABSTRACT FROM AUTHOR]

Taylor, A. (2020). "Community-University Engagement: From Chasm to Chiasm." Educational Studies

56(4): 389-404.
This paper addresses the problem of the legacy of Western philosophical thought for community-
engaged learning. Binaries between subject and object, and between theory and practice, present
challenges to developing a coherent vision of the transformative potential of community-engaged
learning or service learning. Some Western thinkers, however, have challenged such binaries. This
reflective essay draws on phenomenologists Maurice Merleau-Ponty and Emmanuel Levinas, and
psychologist Lev Vygotsky respectively to address questions about perception and relationality in
community-engaged learning, the ethical dimensions of such learning in marginalized
communities, and the role of instructors in structuring connective experiences for students.
Merleau-Ponty's phenomenology of the body provides a useful counterpoint to binaries between
subject and object, self and world. His radical relationality is tempered by Levinas, who reminds us
that difference is often marked as disruptive and dangerous, and that ethical relationships require
openness to the Other. In complement, Vygotsky's work inspires us to think more deeply about
what a non-binary, dialectical relationship between theory and practice implies for pedagogy,
foregrounding the importance of the instructor in such connective, integrative approaches.
Together, these writers' ideas open spaces for a productive dialog about epistemology—for
example, with Indigenous writers—and a vision for ethical community-engaged learning for human
development and social change. [ABSTRACT FROM AUTHOR]
Copyright of Educational Studies is the property of Taylor & Francis Ltd

Taverna, A. S., et al. (2020). "Tracing culture in children's thinking: a socioecological framework in
understanding nature (Rastreando la cultura en el pensamiento infantil: una socioecología para
comprender la naturaleza)." Infancia y Aprendizaje 43(2): 247-270.
There is considerable agreement that cognitive development is shaped by culture. Less clear,
however, is the mechanism by which culture exerts its influence as cognition unfolds. Prior work
has primarily focused on culture as a species-specific medium of cognitive development or as an
explicative factor of cognitive capacities. Here we describe a more recent alternative, the culture-
as-ecosystem approach. In this view, concepts are embedded within epistemological orientations
providing pervasive, widely distributed framework theories that organize people's knowledge,
learning and behaviour. To illustrate the promise of this approach, we review new evidence about
how the Wichi, an indigenous population from the Chaco region in North Argentina, reason about
hunhat lheley (inhabitants of the earth). By adopting the culture-as-ecosystem approach, we
identified a distinct socioecological framework, undocumented elsewhere. This framework,
evidenced in young children and adults, is well aligned with Wichi epistemology. We hope that
highlighting the theoretical promise and empirical power of the culture-as-ecosystem approach will
offer new insights into the intriguing interface between culture and cognition in development.
(English) [ABSTRACT FROM AUTHOR]
Existe un acuerdo generalizado de que el desarrollo cognitivo es un proceso cultural. Menos claro, sin
embargo, es el mecanismo por el cual la cultura ejerce su influencia a medida que se desarrolla el
conocimiento. Investigaciones previas se han centrado principalmente en la cultura como un
medio de desarrollo cognitivo específico de la especie o como un factor explicativo de las
capacidades cognitivas. Aquí describimos una alternativa más reciente, el enfoque de la cultura
como ecosistema. En esta perspectiva, los conceptos están integrados en orientaciones
epistemológicas proporcionando teorías marco generalizadas y ampliamente distribuidas que
organizan el conocimiento, el aprendizaje y el comportamiento de las personas en un grupo
cultural. A fin de ilustrar el alcance de este enfoque, revisamos nuevas evidencias sobre cómo los
wichí – una población indígena de la región chaqueña del norte de Argentina – razonan sobre los
hunhat lheley (habitantes de la tierra). Al adoptar el enfoque de la cultura como ecosistema,

157
 identificamos un marco socioecológico distintivo, no documentado en estudios previos. Este
marco, evidente en niños pequeños y adultos wichí, está bien alineado con la epistemología de
este pueblo. Esperamos ofrecer nuevos conocimientos sobre la fascinante interfaz entre cultura y
cognición en el desarrollo al destacar la contribución teórica y el poder empírico del enfoque de la
cultura como ecosistema. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Infancia y Aprendizaje is the property of Sage Publications Inc.

Syme, T. (2020). "Localizing landscapes: a call for respectful design in Indigenous counter mapping."
Information, Communication & Society 23(8): 1106-1122.
The increasing use of digital platforms (for example geo referencing, Indigenous counter mapping)
to capture Australian Indigenous culture risks adopting tools ontologically based in settler colonial
cartographies and thus, unwittingly, can recreate a universal view of empire. Platforms are never
neutral spaces and globalized narratives continue to diminish local ontologies. Respectful design
of future counter mapping could be based inside local ontologies and epistemologies of differing
cultural groups. Respect is shown in engaging with local communities and privileging Indigenous
mapping processes. Such engagement would aim to develop counter mapping practices
incorporating the principles guarded by the Elders and the protocols by which knowledge itself may
be communicated. This paper seeks to demonstrate the different methods by which such respect
may be practiced and an approach which emphasizes collaboration and deep listening. Such
methods and approach allow for emerging digital landscapes (counter maps) that respect, value,
and protect the local epistemological and ontological sources of Indigenous Knowledge.
[ABSTRACT FROM AUTHOR]
Copyright of Information, Communication & Society is the property of Routledge

Spatz, B. (2020). "Earthing the Laboratory: Speculations for doctoral training." Performance Research
25(8): 33-41.
For all the discussion of training in theatre and performance studies, relatively little attention has
been paid to the ways in which future researchers are trained. In this essay I begin from the
premise that, for performance studies, the arena of training most crucial to theorize and transform
is that of the doctorate. This essay reconsiders the form and structure of PhD programmes in
theatre and performance from the perspective of artistic research and its decolonial potential. What
are we training in these programmes? How might the form of the PhD programme respond to the
intensifying neoliberalization of academia, the increasing digital networking of the globe and the
growing pressure of liberal and radical movements for social and ecological justice? What
possibilities exist for reimagining the doctoral programme as a utopian or heterotopian space?
Could the doctorate itself become a leverage point from which to shift the discipline of theatre and
performance studies, the practice of the humanities, and even the university itself as a social-
epistemic institution? Drawing on contemporary practice research debates, social epistemology,
and indigenous theories of grounded normativity, it argues that we have not yet begun to imagine
what an artistic doctorate could be. [ABSTRACT FROM AUTHOR]
Copyright of Performance Research is the property of Routledge

Sosa-Provencio, M. A., et al. (2020). "Tenets of Body-Soul Rooted Pedagogy: teaching for critical
consciousness, nourished resistance, and healing." Critical Studies in Education 61(3): 345-362.
For marginalized communities, schooling is mired in social/bodily control, tracking, and cultural
erasure circumscribing difference/culture as obstacles, as opposed to sites of wisdom,
connectedness, and critical consciousness. Authors shape a transformative pedagogical
framework across teacher education and partnering schools by utilizing spiritually embodied, land-
based Chicana Feminist and Indigenous Epistemologies. We outline six tenets of Body-Soul
Rooted Pedagogy which: 1) construct education politically, 2) enact schooling as
decolonization/empowerment, 3) center epistemologies, multiliteracies of marginalized groups, 4)
foster critical frameworks navigating oppression, 5) engage social action pedagogy, and 6)
engender hope, well-being. Scholarship has implications for educational theory and practice at all
levels. [ABSTRACT FROM AUTHOR]

158
Shepherd, R. P. and K. A. H. Graham (2020). "Identifying Key Epistemological Challenges Evaluating in
Indigenous Contexts: Achieving Bimaadiziwin through Youth Futures." Canadian Journal of Program
Evaluation 34(3): 442-463.
The evaluation field's understanding of Indigenous ontologies and epistemologies must improve in
ways that do not serve to privilege Western ways of knowing or governmental priorities for
accountability. The literature has not identified ways to bridge these in practical ways, or to move
the field to balance community and government needs. This article describes some prevailing
epistemological and methodological issues related to evaluation and then identifies practical
challenges bridging Western and Indigenous approaches, using the example of the Indigenous
Youth Futures Partnership project (IYFP), a seven-year SSHRC-sponsored grant. It is suggested
that there are approaches that work well in these contexts but that agency is vitally important to
establish reciprocity. (English) [ABSTRACT FROM AUTHOR]
La compréhension des ontologies et épistémologies autochtones dans le domaine de l'évaluation doit
s'améliorer de manière à ne pas privilégier les modes de connaissance occidentaux et les priorités
gouvernementales en matière de responsabilisation. La recherche n'a pas trouvé de moyens
pratiques de combler ces lacunes ni de trouver des moyens d'équilibrer les besoins de la
collectivité et ceux du gouvernement. L'article décrit l'ontologie et l'épistémologie autochtones liées
à l'évaluation, puis cerne les défis pratiques qui font le pont entre les approches occidentales et
autochtones à l'aide de l'exemple du projet Partenariat pour l'avenir des jeunes autochtones
(PAJA), qui profite d'une subvention de sept ans du CRSH. On suggère qu'il existe des approches
qui fonctionnent bien dans ces contextes, mais que l'autonomie est d'une importance vitale pour
établir la réciprocité. (French) [ABSTRACT FROM AUTHOR]

Ruíz, E. (2020). "Cultural Gaslighting." Hypatia 35(4): 687-713.

This essay frames systemic patterns of mental abuse against women of color and Indigenous
women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler
colonial societies, as these societies use various forms of social power to distribute, reproduce,
and automate social inequalities (including public health precarities and mortality disadvantages)
that skew socioeconomic gain continuously toward white settler populations and their
descendants. It departs from traditional studies in gender-based violence research that frame
mental abuses such as gaslighting—commonly understood as mental manipulation through lying
or deceit—stochastically, as chance-driven, interpersonal phenomena. Building on structural
analyses of knowledge in political epistemology (Dotson 2012a; Berenstain 2016), political theory
(Davis and Ernst 2017), and Indigenous social theory (Tuck and Yang 2012), I develop the notion
of cultural gaslighting to refer to the social and historical infrastructural support mechanisms that
disproportionately produce abusive mental ambients in settler colonial cultures in order to further
the ends of cultural genocide and dispossession. I conclude by proposing a social epidemiological
account of gaslighting that a) highlights the public health harms of abusive ambients for minority
populations, b) illuminates the hidden rules of social structure in settler colonial societies, and c)
amplifies the corresponding need for structural reparations. [ABSTRACT FROM AUTHOR]
Copyright of Hypatia is the property of Cambridge University Press

Rigney, S. (2020). "Creating the law school as a meeting place for epistemologies: decolonising the
teaching of jurisprudence and human rights." Law Teacher 54(4): 503-516.
How do we create spaces within British law schools, for genuine engagement with decolonised
methodologies and epistemologies? This paper examines an attempt to decolonise the curriculum
in the rewriting of a module entitled "Justice, Law, and Human Rights", taught at the University of
Dundee. I will reflect on the process of choosing the module topics and readings, and the
successes and challenges of the course. I will consider the challenges of whether and how a non-
Indigenous Australian can teach a decolonised law curriculum in Scotland. How does a teacher
trained in Eurocentric and settler-colonial international law teach law, particularly in the colonial
centre of the United Kingdom? How do we create space in a law school for Indigenous and non-
Indigenous laws to meet? [ABSTRACT FROM AUTHOR]

159
Richardson, T. (2020). "On Autonomy and Transformative Traditions." Modern Language Journal 104(2):
506-509.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses indigenous language revival in the context of decolonization, indigenous autonomy and
authority, social change, problematic interpretations of the customary law and what is deemed
traditional, referencing scholar Mahmood Mamdani and Nigerian historian Yusufu Bala Usman.

Richardson, R. (2020). "Afterword: Beyond Gestural Politics." Eighteenth Century Fiction 33(2): 227-231.
In recent years, a growing number of academic institutions have been more proactive about
"decolonizing" and "indigenizing" the academy in the interest of being more inclusive of Indigenous
knowledges and topics. Such shifts in stated institutional priorities or raised consciousness among
settler scholars have not corresponded, however, to significant changes in the material conditions
in which First Nations people live; in fact, we are in some cases witnessing an intensification of
state and settler violence against First Nations' efforts to uphold treaty rights, many first negotiated
in the eighteenth century, and to protect sovereign lands. More radical change than superficial
acknowledgments and openness to new epistemologies is needed if academia is to contribute
meaningfully to Indigenous survivance. [ABSTRACT FROM AUTHOR]
Copyright of Eighteenth Century Fiction is the property of UTP/Eighteenth Century Fiction

Rabbani, M. and N. A. Chaudhary (2020). "Neoliberalism and Contemporary Pakistani Fiction: Water,
(post)Development and Commodification in Mohsin Hamid's "How to get Filthy Rich in Rising Asia"."
Kashmir Journal of Language Research 23(2): 105-121.
Due to the induction of neoliberal capitalist structure(s) in the once-colonized nations, literary and
cultural representations--once dominated by nationalist discourse(s)--have buckled under the late
capitalist pressure to disavow their conformity to indigenous literary representations and hence,
conform to a simulated version of commodified reality shaped and maintained by the neoliberal
imaginary at the cost of the local ecological and cultural resources. Mohsin Hamid, in "How to get
Filthy Rich in Rising Asia", situates contemporary Pakistani fiction from a national onto a neoliberal
epistemological frame to probe and reassess the rags-to-riches tale of entrepreneurial success of
his nameless protagonist. Hamid, rather than presenting this tale from a monolith Eurocentric
neoliberal perspective, scrutinizes this discourse of entrepreneurship and (post)development from
below and questions its relevance and appropriation in the context of the third world Asian
countries where rugged commodified individualism (de)shapes the individuals' desires for
simulated neoliberal stereotypical version(s) of reality. For this purpose, this paper focuses on the
appropriated and exhausted myth of Capitalist (post)development which unleashes the neoliberal
forces of deregulation and privatization and makes vulnerable and prone to exploitation the natural
resources like water in the form of commodification. Hence, this paper foregrounds the shift in
contemporary Pakistani fiction from postcolonial/nationalist epistemology to capitalist neoliberal
imaginary. [ABSTRACT FROM AUTHOR]
Copyright of Kashmir Journal of Language Research is the property of University of Azad Jammu &
Kashmir, Department of English

Pisso Concha, J. P. (2020). "Capital Simbólico del indígena Misak contemporáneo en la cibercultura."
Symbolic Capital of the Contemporary Misak Indigenous in the Cyberculture. 25(51): 83-113.
This article evidences the representations about the symbolic capital of the indigenous Misak in the
cyberculture, focusing attention on hypermedia productions such as digital texts, audiovisual
productions, photos, blogs, news, social networks and community projects with the community
elated to New Technologies (NT) and New Information and Communication Technologies (ICT).
This is necessary to understand the symbolic power of cultural producers on the web. Also,
decolonial practices reveal their struggle to legitimize the millenarian epistemologies and their
ancestral knowledge that are visible and widespread on the Internet. The methodology is

160
 netnographic and the theoretical-methodological construction is analysis of the implicit cyber-
narratives in cultural productions in the light of the Semiotics of culture. Consequently, deciphering
the [cyber] -symbolic capital of the Misak indigenous allows us to reflect on the continuous
changes that mediate the reality/virtual and physical space/cyberspace in our societies. (English)
[ABSTRACT FROM AUTHOR]
El artículo centra su interés en el capital simbólico del indígena Misak contemporáneo en la cibercultura.
El objetivo es reconstruir los desdoblamientos de dicho capital, a partir de analizar diversos
productos hipermedia, tales como, textos digitales, producciones audiovisuales, fotografías, blogs,
eventos noticiosos, redes sociales y proyectos comunitarios apoyados en las Nuevas Tecnologías
(NT) y las Tecnologías de la Información y la Comunicación (TIC); a fin de comprender el poder
simbólico de los productores culturales en la web y las prácticas decoloniales Misak que legitiman
sus epistemologías y conocimientos ancestrales, visibles y prolongados a través de Internet. La
investigación es netnográfica y la construcción teórica-metodológica se basa en el análisis de las
cibernarrativas implícitas en las producciones culturales, a la luz de la semiótica de la cultura. De
este modo, descifrar el [ciber]-capital simbólico del indígena Misak permite avanzar en la
comprensión de nuestras sociedades, inmersas en procesos continuos de cambios que cruzan
realidad/virtual y espacio físico/ciberespacio. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Estudios Sobre las Culturas Contemporáneas is the property of Universidad de Colima

Penfold, H., et al. (2020). "Indigenous relational understandings of the house-as-home: embodied co-
becoming with Jerrinja Country." Housing Studies 35(9): 1518-1533.
The paper considers what housing studies can learn from Indigenous understandings of the
house-as-home. Explored through Indigenous ontologies and epistemologies of the house-as-
home, the objective of the paper is to offer nuanced understandings of the social and material work
of the house itself in the making and unmaking of home. We draw on an Indigenous/non-
Indigenous collaborative research, led by Jerrinja elders. The research design included veranda
yarning sessions and Indigenous talking circles. Three dimensions emerged strongly from Jerrinja
people's understandings of the making and unmaking of house-as-home: home as an objective
capacity, an aesthetic sensibility, and an affective experience of Country. These dimensions are
discussed through a relational framework that combines Panelli's discussion of 'Country-as-home',
Prout's idea of 'kinship-as-home' and Bissell's thinking around materiality in achieving comfort. The
paper concludes by reflecting on the importance of including Indigenous knowledge if housing
studies as a field is to go beyond a Western cultural politics of the house-as-home. [ABSTRACT
FROM AUTHOR]
Copyright of Housing Studies is the property of Routledge

Parfa Koskinen, K. (2020). "Developing a researcher identity of relevance for remote Indigenous language
education." International Journal of Information & Learning Technology 37(5): 341-350.
Purpose: The study is an elaboration on how a graduate student discursively navigates a research
identity through lived experiences as an Indigenous Sámi and writings on Indigenous, as well as
other suitable research paradigms informing research on digital technologies in education. The
guiding question is how a strategy of inquiry to be used in a PhD study on remote 1–9 Sámi
language education can be informed by an Indigenous research paradigm. What philosophical
guidelines are needed in navigating a sensitive field of investigation shaped by historical atrocities,
discrimination and racist assumptions towards the Sámi people and other Indigenous,
marginalised groups? Design/methodology/approach: A dialogical approach has been used
between readings of mainly Indigenous scholars' writings on the topic and anecdotes illustrating
personal experiences from a lived life as Sámi. Findings: Through this process, a researcher
identity has developed, informed by the views from an Indigenous research paradigm that humans
are ontologically equal to other entities, and epistemologically knowledge constitutes of
relationships between different entities. This makes relationality a central feature of an Indigenous
epistemology –not only between people but also including, for example, ideas, history, ancestors,
future, artefacts and spirituality – which links epistemology to ontology. The axiological issue of
accountability works holistically as "glue". Originality/value: Elucidating underlying arguments and

161
 motives behind both an Indigenous research paradigm and the development of researcher identity
when designing and planning research is rarely done, which provides the originality of the present
contribution. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Information & Learning Technology is the property of Emerald
Publishing Limited

Ocholla, D. (2020). "Decolonizing higher education in Africa: Implications and possibilities for university
libraries." College & Research Libraries News 81(6): 289-293.
The article focuses on decolonizing higher education in Africa inclusive of indigenous literacy. It
mentions that transformative concept that is largely grounded on critical theory, critical theory of
education, and dependency theory, and Afrikology epistemology. It also mentions about
incorporating empowerment, inclusivity, equality, co-existence and social justice.

Oberiano, K. (2020). "Sacred Men: Law, Torture, and Retribution in Guam: by Keith L. Camacho, Durham,
NC, Duke University Press, 2019, 295 pp., $104.95 (hardcover); $27.95 (paperback) ISBN: 978-1-4780-
0634-3." Amerasia Journal 46(2): 253-254.
In I Sacred Men i , Keith Camacho analyzes the U.S. Navy's War Crimes Tribunals Program
(1944-1949) in post-World War II Guam to theorize how empires employ forms of violence,
discipline, and punishment in order to retain and legitimate their sovereignty over their imperial
subjects. Furthermore, Camacho shows how Guamanian acts of retribution toward Chamorro-
Japanese nationals from the Northern Marianas are indicative of what he calls the I ko'ko-hilitai i
relation, an Indigenous epistemology derived from a Chamorro proverb about unfulfilled social
obligations. He demonstrates how the U.S. Navy's tribunals justified their court decisions by
transforming the accused Japanese military personnel and Chamorro-Japanese interpreters into
what Giorgio Agamben theorizes as I homo sacer i , or sacred men. [Extracted from the article]
Copyright of Amerasia Journal is the property of Taylor & Francis Ltd

Ntombela, B. (2020). "THE COSMOLOGICAL CONVERGENCE OF TRIBAL LAWS AND THE BIBLE."
Indilingua: African Journal of Indigenous Knowledge Systems 19(1): 1-11.
Decolonisation is meant to reverse the onslaught of colonisation. The project of colonisation was
executed with the sole aim of not only undermining the indigene, but to render illegitimate the
indigenous epistemology and relegate native ontology into oblivion. The missionaries for instance
were sent as if Africans had no religion. It has however remained a paradox that Africans seem to
have embraced the religion of the missionaries and even adapted it to African epistemology. The
article, following the analysis of Tribal Laws, exposes the scheme of western colonisers in painting
a gloomy picture about the ways of Africans. The Tribal Laws that are analysed are presented by
Credo Mutwa. These laws are read alongside Biblical laws that resonate with them. Whilst Mutwa
constantly bemoans the misunderstanding between Christians and the indigenous based on the
application of the Tribal Laws, the analysis clearly shows that there are striking similarities between
the Biblical text and the Tribal Laws, but the westerners who were responsible for colonisation
deliberately barbarised Tribal Laws. [ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Neeganagwedgin, E. (2020). "Indigenous systems of knowledge and transformative learning practices:

turning the gaze upside down." Diaspora, Indigenous & Minority Education 14(1): 1-13.
This paper privileges the voices of Indigenous Elders and Knowledge Holders. Since time
immemorial, Indigenous Elders, whether in a Canadian or global context, have been at the core of
teaching and learning and have had the responsibility of transferring knowledge. However, their
role in the transmission of culture has been undermined by the destructive impact of colonialism.
Drawing on Indigenous memory knowledge as a theoretical framework, this paper shows that
Indigenous Elders are essential to teaching and learning, in both formal and informal learning
environments, and are at the foundation of Indigenous epistemologies. This paper also speaks to
situating Indigenous ways of teaching and learning within schools through engagement with these

162
 Elders and asks how education could be envisioned in this way. Finally, this work reflects on, and
reconceptualizes, what it means for Indigenous youth to be able to live in wellness as they
navigate and negotiate the school system. [ABSTRACT FROM AUTHOR]

Mwanri, L., et al. (2020). "Health Literacy Environment of Breast and Cervical Cancer among Black African
Women Globally: A Systematic Review Protocol of Mixed Methods." International Journal of
Environmental Research and Public Health 17(9).
Adequate health literacy is a necessity to enable effective decision making to seek, access and
utilise appropriate health care service. Evidence exists indicating a low level of general health
literacy among Black African women, especially those with a refugee background. Breast and
cervical are the most common cancers, with Black African women or women with African ethnicity
being disproportionately overrepresented. The level of health literacy specific to breast and cervical
cancer among Black African women, especially those with a refugee background, has not been
reviewed systematically. The present study describes a protocol for a systematic review of the
available evidence on the level of health literacy specific to breast and cervical cancer among
Black African women globally. We will perform a systematic review of the available quantitative
and qualitative studies. The search will include studies that describe the level of health literacy
specific to breast and cervical cancer among Black African women. We will conduct a preliminary
search on Google scholar to build the concepts for search terms, and a full search strategy using
the identified concepts and keywords across four databases namely PubMed, SCOPUS, CINAHL
and Web of Sciences. We will use Preferred Reporting Items for Systematic Reviews and Meta-
Analyses (PRISMA) to schematically present the search strategy. We will use the standardized
Joanna Briggs Institute quality appraisal and selection tool to recruit studies, and the data
extraction tool to synthesise the information extracted from the recruited studies. We will be guided
by socioecological theory and Indigenous epistemology to synthesise the non-quantifiable
information thematically, and pool the quantitative information using meta-analysis, based on the
availability of information.

Mora García, J. P. and J. del Carmen Correa Alfonso (2020). "La minga como imaginario social. Una
mirada a la pedagogía de resiliencia indígena en Colombia." La minga as social imagery, A regard to the
indian resilience pedagogy in Colombia. 23(35): 163-180.
The current work aims at addressing one of the social manifestations in the culture of indigenous
resistance in Colombia, such as the Minga. The proposal is original meanwhile an ancestral
practice is recovered for the history of education. The minga as an expresión of a collective
pedagogical practice is a part of the teachings of a large part of the Andean indigenous peoples of
Colombia, and that merge to build, prepare or cultivate land or collect crops, and in our case, we
want to present the demonstration as a form of social resistance, of their democratic rights and
actions against the Peace Agreement. Methodologically, it is a desk-based research that is
epistemologically focused on the epistemologies of the south and the tradition of the French
Annalist School, British Marxist historians and Alternative Pedagogies (Mora-García, 2019). From
which it is concluded that the recovery of ancestral imaginaries through La Minga allows us to
promote the Pedagogy of Resilience for Peace. (English) [ABSTRACT FROM AUTHOR]
El presente trabajo tiene por objetivo abordar la minga como una de las manifestaciones sociales
enmarcadas en la cultura de la resistencia indígena en Colombia. La propuesta es original por
cuanto recupera para la historia de la educación una práctica ancestral, expresión de una
actividad pedagógica colectiva que forma parte de las enseñanzas de numerosos pueblos
indígenas andinos de Colombia que se reúnen para levantar edificaciones, preparar o cultivar
terrenos, o recolectar cosechas; en nuestro caso, queremos presentarla como una forma de
resistencia social, de defensa de sus derechos democráticos y de presentación de iniciativas
frente al Acuerdo de Paz. Metodológicamente, es una investigación documental que se
fundamenta en las epistemologías del sur y la tradición de la Escuela de los Annales, los
historiadores marxistas británicos y las pedagogías alternativas4. De todo lo cual se concluye que
la recuperación de los imaginarios ancestrales a través de la minga hace que 4 José Pascual
Mora García, "Aproximación a las pedagogías alternativas: de la pedagogía de la diversidad a las

163
 pedagogías de la resiliencia en el marco del postacuerdo", Revista Historia de la Educación
Colombiana vol. 22, n.o 22 (2019). https://doi.org/10.22267/rhec.192222.51 sea posible potenciar
la Pedagogía de Resiliencia para la Paz. (Spanish) [ABSTRACT FROM AUTHOR]
O presente trabalho tem por objetivo abordar uma das manifestações sociais na cultura de resistência
indígena na Colômbia, como é a Minga. A proposta é original, enquanto resgata para a história da
educação uma prática ancestral. A Minga como expressão de uma prática pedagógica coletiva faz
parte dos ensinamentos da grande parte de povos indígenas andinos da Colômbia, e que se
fundiram para construir edificações, preparar ou cultivar terrenos ou colheita de safras, e em
nosso caso, queremos apresentar a manifestação como forma de resistência social, de seus
direitos democráticos e iniciativas frente ao Acordo de Paz. Metodologicamente é uma pesquisa
documental que se fundamenta epistemologicamente nas epistemologias do sul e da tradição da
Escola dos Annales francesa, nos historiadores marxistas britânicos e nas Pedagogias
Alternativas (Mora-García, 2019). Deste estudo se conclui que a recuperação dos imaginários
ancestrais através da Minga nos permite potencializar a Pedagogia de Resiliência para a Paz.
(Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Journal History of Latin American Education / Revista Historia de la Educación
Latinoamericana is the property of Universidad Pedagogica y Tecnologica de Colombia

Mora García, J. P. and J. del Carmen Correa Alfonso (2020). "La minga como imaginario social. Una
mirada a la pedagogía de resiliencia indígena en Colombia. (Spanish)." La minga as social imagery, A
regard to the indian resilience pedagogy in Colombia. (English) 23(35): 163-180.
The current work aims at addressing one of the social manifestations in the culture of indigenous
resistance in Colombia, such as the Minga. The proposal is original meanwhile an ancestral
practice is recovered for the history of education. The minga as an expresión of a collective
pedagogical practice is a part of the teachings of a large part of the Andean indigenous peoples of
Colombia, and that merge to build, prepare or cultivate land or collect crops, and in our case, we
want to present the demonstration as a form of social resistance, of their democratic rights and
actions against the Peace Agreement. Methodologically, it is a desk-based research that is
epistemologically focused on the epistemologies of the south and the tradition of the French
Annalist School, British Marxist historians and Alternative Pedagogies (Mora-García, 2019). From
which it is concluded that the recovery of ancestral imaginaries through La Minga allows us to
promote the Pedagogy of Resilience for Peace. (English) [ABSTRACT FROM AUTHOR]
El presente trabajo tiene por objetivo abordar la minga como una de las manifestaciones sociales
enmarcadas en la cultura de la resistencia indígena en Colombia. La propuesta es original por
cuanto recupera para la historia de la educación una práctica ancestral, expresión de una
actividad pedagógica colectiva que forma parte de las enseñanzas de numerosos pueblos
indígenas andinos de Colombia que se reúnen para levantar edificaciones, preparar o cultivar
terrenos, o recolectar cosechas; en nuestro caso, queremos presentarla como una forma de
resistencia social, de defensa de sus derechos democráticos y de presentación de iniciativas
frente al Acuerdo de Paz. Metodológicamente, es una investigación documental que se
fundamenta en las epistemologías del sur y la tradición de la Escuela de los Annales, los
historiadores marxistas británicos y las pedagogías alternativas4. De todo lo cual se concluye que
la recuperación de los imaginarios ancestrales a través de la minga hace que 4 José Pascual
Mora García, "Aproximación a las pedagogías alternativas: de la pedagogía de la diversidad a las
pedagogías de la resiliencia en el marco del postacuerdo", Revista Historia de la Educación
Colombiana vol. 22, n.o 22 (2019). https://doi.org/10.22267/rhec.192222.51 sea posible potenciar
la Pedagogía de Resiliencia para la Paz. (Spanish) [ABSTRACT FROM AUTHOR]
O presente trabalho tem por objetivo abordar uma das manifestações sociais na cultura de resistência
indígena na Colômbia, como é a Minga. A proposta é original, enquanto resgata para a história da
educação uma prática ancestral. A Minga como expressão de uma prática pedagógica coletiva faz
parte dos ensinamentos da grande parte de povos indígenas andinos da Colômbia, e que se
fundiram para construir edificações, preparar ou cultivar terrenos ou colheita de safras, e em
nosso caso, queremos apresentar a manifestação como forma de resistência social, de seus
direitos democráticos e iniciativas frente ao Acordo de Paz. Metodologicamente é uma pesquisa

164
 documental que se fundamenta epistemologicamente nas epistemologias do sul e da tradição da
Escola dos Annales francesa, nos historiadores marxistas britânicos e nas Pedagogias
Alternativas (Mora-García, 2019). Deste estudo se conclui que a recuperação dos imaginários
ancestrais através da Minga nos permite potencializar a Pedagogia de Resiliência para a Paz.
(Portuguese) [ABSTRACT FROM AUTHOR]

Meissner, S. N. (2020). "Reclaiming Rainmaking from Damming Epistemologies: Indigenous Resistance

to Settler Colonial Contributory Injustice." Environmental Ethics 42(4): 353-372.
In California Indian epistemologies, water, land, language, and knowledge are intimately
connected through ancient cycles of research, ceremony, and kinship. Since creation, 'atáaxum
champúulam//Luiseño medicine people sang for rain, holding ceremonies that kept the rivers full,
the plants strong, and our people from thirst. Rainmaking in this essay serves as an example of an
Indigenous lifeway and practice that was subjected to colonial violence; rainmaking also serves as
a more figurative and emblematic example of a central feature of Indigenous epistemologies in
which language, land, governance/clan systems, and ceremony are linked together as an
embodied practice. Embodied practices and the cluster of concepts connected to them are
contrasted throughout this essay with parcels, or aspects of Indigenous lifeways that are rendered
as individualized pieces or as mere resources. Indigenous lifeways are rendered as parcels or
mere resources through a process of structural epistemic injustice (contributory injustice) that can
be referted to as epistemic damming. Through contributory injustice, or epistemic damming, settler
colonial legal and academic structures have transformed Indigenous practices by rendering them
into parcels, or mere resources, and doling them out piecemeal back to Indigenous communities
as a lackluster gesture at justice. This essay (1) provides sorely underdiscussed historical context
of the impacts of settler colonialism on Indigenous lifeways and practices, spotlighting the specific
manifestations of settler colonial violence in California, (2) shows how Indigenous practices are
epistemically dammed, or subjected to structural contributory injustice, highlighting contemporary
examples thereof, and (3) briefly gestures at a now-visible roadmap of avenues of Indigenous
resistance with hazards such as contributory injustice flagged along the way. [ABSTRACT FROM
AUTHOR]
Copyright of Environmental Ethics is the property of Philosophy Documentation Center

Meiser, A. (2020). "Die „Provinzialisierung Europas" aus lateinamerikanischer Perspektive: Interkulturelle

Universitäten und das Postulat einer alternativen Wissenskonstruktion." "Provincializing Europe" from a
Latin American Perspective: Intercultural Universities and the Postulate of an Alternative Higher
Education. 28(3): 424-444.
At the turn of the millennium, various so-called "Intercultural Universities" were founded in different
Latin American countries. They are characterized by their postulate to offer an alternative higher
education focusing on indigenous epistemology and local traditions, which have been made
invisible by the geopolitics of knowledge. Based on ethnographic field research, the article
illustrates this postulate of an alternative approach to research and teaching. It discusses the
academic practices of two Intercultural Universities in Ecuador and Mexico asking for their
contribution to a postcolonial education. [ABSTRACT FROM AUTHOR]
Copyright of Historische Anthropologie is the property of Vandenhoeck & Ruprecht GmbH & Co. KG

McKenzie, J. (2020). "Approaching From Many Angles: Seeing the Connections for Our Languages to
Live." Modern Language Journal 104(2): 501-506.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses the revitalization of the Navajo language, including second language education through
immersion, the relationship between Navajo language learning and healing and Navajo language
maintenance.

165
Mayes, C. (2020). "White Medicine, White Ethics: On the Historical Formation of Racism in Australian
Healthcare." Journal of Australian Studies 44(3): 287-302.
The institutionalisation of racism in healthcare has had a detrimental effect on the treatment and
health outcomes of Aboriginal and Torres Strait Islander populations. Institutional racism describes
the ways that race has been encoded into medical education, funding regimes, health policy and
clinical settings. Proposals seeking to address this situation tend to ignore the historical formation
of racialised institutions and instead focus on the attitudes of individuals working in those
institutions. Drawing on critical theory of race and whiteness studies, this article argues that
colonial medicine and political liberalism co-produced a social ontology and epistemology that
centres whiteness as the norm to the exclusion of racialised others. It contends that it is necessary
to understand this history to adequately address its continuing effects in Australian healthcare
system today. The article argues that bioethics, a field that ordinarily functions as a source of
regulation and critique of medicine, has been unable to respond to institutional racism because it
too is shaped by this history of whiteness. The article concludes by questioning whether a
bioethics centred on racial justice and Indigenous sovereignty could provide a way forward.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Australian Studies is the property of Routledge

Mattingly, K. (2020). "Choreographic Architecture and Vital Knowledge: Gaëtan Rusquet's Meanwhile."
Performance Research 25(2): 22-29.
This article places a performance called Meanwhile by Gaëtan Rusquet in conversation with
theories of New Materialism and Indigenous epistemologies to analyse how these events
contribute to ecological awareness. Each performance of Meanwhile is variable and foregrounds
human imbrications in environments, rather than human domination or control of environs. As a
result, the project intervenes in discourses of climate change denial that dissociate human actions
from natural disasters. Ultimately this article argues that the sensory knowledge generated through
Meanwhile, and the Indigenous worldviews that the performance makes evident, call for more
nuanced methodologies for performance analysis. While there are multiple articles that examine
climate change in books, academic journals and newspapers, performances of Meanwhile suggest
that lived experiences have the ability to challenge familiar ways of behaving and consuming, and
motivate audiences to reconsider political and economic decisions. More specifically, this article
attends to the ways Meanwhile makes visible interdependencies among environments, materials,
and humans, and how our actions contribute to climate change. While theories of New Materialism
are valuable frameworks for understanding interdependencies, ultimately this article argues that
they often replicate Indigenous worldviews, and that it is vital to honour Indigenous perspectives in
performance studies and performance analysis to avoid the occlusion and erasure of these long–
standing and relevant value systems. [ABSTRACT FROM AUTHOR]
Copyright of Performance Research is the property of Routledge

Mathebula, M. D. and S. Mokgoatšana (2020). "The Changamirian offshoots in South Africa: The case of
the Valoyi of Limpopo Province." Hervormde Teologiese Studies 76(4): 1-7.
Several studies that have been conducted about the Changamire society fall short of fully
explaining this ancient society's direct impact on the current Southern African ethnological
landscape. Although a number of studies conducted in South Africa, Botswana, Mozambique and
Zimbabwe show various societies may have emerged from the Changamire, these studies rarely
give a clear chronology regarding the emigrations from this ancient society. This article uses oral
historical methodology to explore the migration history and some genealogy of the Valoyi of
Limpopo as one of the Changamire offshoots in an attempt to give a lucid chronology of events
pertaining to one of this ancient society's traceable offshoots. Orla testimonies, conversations,
anecdotes and interviews are used to collect oral data. Using oral accounts and available
literature, the article outlines a movement of the Valoyi from the country of the Changamire in the
present-day Zimbabwe to the present-day Mozambique and later to South Africa's Limpopo
Province, where they are currently found. Following latest trends in oral history, collected data are
subjected to oral historical methodology, privileging the voice of the narrator. Collected voices are

166
 triangulated with other voices and available secondary data, although there are limited written
sources available. By employing oral historical methodology, the study contributes to indigenous
methodologies and narrative methods of data collection and analysis, mainstreaming neglected
indigenous discourses and epistemologies. Contribution: This study broadens the debate on the
role of oral history to document genealogical links within cross border historiography, especially
documented fragmented communities separated by different colonial regimes. [ABSTRACT FROM
AUTHOR]
Copyright of Hervormde Teologiese Studies is the property of African Online Scientific Information System
PTY LTD

Martin-Chew, L. (2020). "A Cultural Change for Leadership Identities: Could Aboriginal Artists Reveal a
Different Approach?" Academy of Management Annual Meeting Proceedings 2020(1): 1-1.
Leadership in Australia is in crisis, as evidenced by the catastrophic bushfire season during the
summer of 2019-2020. It is widely accepted that the intensity of these fires is driven by the
changes in climate predicted some twelve years ago (Garnaut, 2008). Yet despite knowledge of
this impending disaster, attempts to mitigate the impact of climate change with developments in
alternative economic and energy models have been stymied by political leaders. The resulting
environmental damage suggests that the way in which we identify and promote our leaders has
failed the ultimate challenge of our age. In the search for hope and a way forward, alternative
leadership models capable of implementing positive change are needed. Under these
circumstances, it is imperative to seek models that harmonise culture and the environment. Such
innovative models of leadership characteristics and identities have been identified in the creative
disciplines, particularly within Indigenous societies. As an art critic and writer over thirty years, my
research has noted the leadership roles and respect that Australian Aboriginal artists frequently
hold within their communities. I propose a starting point for potential disruption and insights to
alternative leadership approaches. It is through the examination and reflection of ways in which
narrative and culture connects communities to create hope through identifying positive futures and
"relatedness" that impactful, progressive, leadership may be realised. Relatedness is required to
remedy the failing leadership model in Australia. Indigenous methodologies such as Please Knock
before You Enter (Martin, 2009) developed a research paradigm "founded on the principles of
cultural respect and cultural safety and embedded in Aboriginal ontology, epistemology and
axiology". In Aboriginal communities, art provides a touchstone to the past and innovation toward
the future. This paper examines characteristics that may serve mainstream society from the
creative models available, particularly focussing on Aboriginal artists who are leaders in their
community and cultural contributors at the same time. While there are conflicts visible between
these divergent roles, their connectivity to the narratives of their place and people offer significant
points of difference to the way in which we select and promote our current political leaders. There
is little discussion of leadership models modelled by Aboriginal arts and culture in existing literature
to date. In this paper I acknowledge the novel nature of the material under discussion. However its
potential ability to transform the way in which we manage both leadership and crucial
environmental decisions at this juncture toward new leadership paradigms is the subject of the
explorations below. [ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Love, T. R. and C. M. Hall (2020). "Understanding Indigenous Exploitation Through Performance Based
Research Funding Reviews in Colonial States." Frontiers in research metrics and analytics 5: 563330.
Countries with significant indigenous populations, such as Australia, New Zealand and the Nordic
countries, are providing increased support for improvements in the number of indigenous
academics represented in higher education and engaged in research. Such developments have
occurred at the same time as the implementation of performance-based research funding systems.
However, despite the significance of such systems for academic careers and knowledge diffusion
there has been relatively little consideration of the way within which they meet the needs of
indigenous academics and knowledges. Drawing primarily on the New Zealand context, this

167
 perspective paper questions the positioning of Māori researchers and Māori research
epistemologies (Kaupapa Maori) within the Performance Based Research Fund and the
contemporary neoliberal higher education system. It is argued that the present system, rather than
being genuinely inclusive, serves to reinforce the othering of Māori episteme and therefore
perpetuates the hegemony of Western and colonial epistemologies and research structures. As
such, there is a need to raise fundamental questions about the present ecologies of knowledge
that performance based research systems create not only in the New Zealand higher education
research context but also within other countries that seek to advance indigenous research.
(Copyright © 2020 Love and Hall.)

Louie, D. W. (2020). "A Social Justice Teaching Framework: Blending Critical Theory and Blackfoot
Epistemologies." Interchange (0826-4805) 51(2): 179-197.
The aim of this article is to develop theoretical and practical anti-opressive approaches for
educators in pre-service and in-service teacher training. This article is strengths-based in its
approach and relies upon Indigenous and critical theory foundations to recognize and negotiate
oppression in education. An assumption of this paper is that most teacher education students do
not recognize the invisible and normalized ways students experience oppression, and that social
justice education sometimes lacks practical approaches. It is critical to recognize that social justice
education need not be prescriptive, but that a framework can help guide student engagement in
social justice to resist inaction induced by indecision and fear. Through a framework I have
created, by amalgamating critical theory and Indigenous epistemologies, I present one productive
possibility for achieving these ends. Applying Indigenous theoretical principles in teacher education
introduces our students to complex knowledge systems of Indigenous civilizations and challenges
assumptions of White supremacy. The approached described in this paper establishes a
framework in both social justice education and action plans that pre-service teachers can one day
implement in their classrooms. [ABSTRACT FROM AUTHOR]

LoSavio, J. (2020). "Burma in the Southeast Asia Peninsula Games, 1950-1970: Buddhism, Bodhisattvas,
Decolonization, and Nation Making through Sport." International Journal of the History of Sport 37(12):
1101-1124.
Histories of transnational sports in Southeast Asia remain largely unexamined for multiple reasons.
To date, the history of transnational sporting events in the Burmese context has not been explored,
making this essay a small but valuable contribution to this growing subfield. Transnational
competitive sports, like the Southeast Asian Peninsular Games, performed critical roles in Burma's
nation-building and decolonization agendas. The state used these platforms to dismantle racist
cultural conceptions, remnants of persistent hierarchies of colonial culture and politics. Moreover,
athletic participation in such events communicated Burma's sovereign status to the world at large.
For internal Burmese audiences the state and its presses developed a transformative narrative of
modernization around transnational sports and celebrated athletes as the ideal modern citizen.
Foreign notions of modernity were refracted through indigenous Buddhist epistemologies. Athletes
were cast into the role of bodhisattvas, authorized to disseminate modern knowledge. Through the
National Fitness Movement and the Sports Month Programme, the Burmese state capitalized on
transnational sports and athletes' celebrity, and marketed their vision of ideal, embodied, modern
citizenship to the Burmese public. Transnational sports became a vehicle, not only to introduce
foreign notions of modernity to Burma, but also to make modernity compatible with being Burmese.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of the History of Sport is the property of Routledge

Lorenzi, L. (2020). "Silent Witness and “Scenes of Hearing” in Marie Clements’s The Unnatural and
Accidental Women." University of Toronto Quarterly 89(1): 126-144.
This article explores how Marie Clements’s The Unnatural and Accidental Women responds to the
longue durée of colonial violence by working against western conventions of genre, particularly
with regard to how violence appears on the stage. I argue that by focusing on sound and silence –
voices, absences, communications, transmissions – Clements’s play queries how staging violence

168
 differently can offer new understandings of what justice is, for whom it is available, and how it is
achieved. Focusing on Clements’s strategic use of sound and silence within the play, I argue that
The Unnatural and Accidental Women disrupts settler-colonial epistemologies of trauma by
enacting Indigenous methods of resistance to gendered and sexualized violence. [ABSTRACT
FROM AUTHOR]
Copyright of University of Toronto Quarterly is the property of University of Toronto Press

Leonard, W. Y. (2020). "Learning by Observing and Pitching In in the Context of Sleeping Language
Reclamation." Modern Language Journal 104(2): 494-497.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses efforts towards language revival of the Miami people's endangered, or sleeping,
myaamiaataweenki language, including teaching this language to Miami children as a second
language.

Laack, I. (2020). "The New Animism and Its Challenges to the Study of Religion." Method & Theory in the
Study of Religion 32(2): 115-147.
In the last decades, the worldview(s) of so-called Indigenous religions have regained academic
interest. Scholars of religion, anthropologists, and Indigenous writers engage in a new research
field called new animism characterized by a diversity of insider and outsider positions. The field
contains immense potential for inspiring general debates in the study of religion because it touches
on fundamental questions about hermeneutics, epistemology, epistemic goals, disciplinary
identities, and the influence of Western ontology on scientific and academic research. This article
aims to draw the attention of scholars of religion to the new animism by contextualizing the field
within disciplinary and cultural history, presenting its core theories, analyzing its methodological
and epistemological positions, and identifying the central players ands its politically highly charged
social contexts with asymmetrical power relations. Finally, it discusses how the new animism
challenges general debates within the study of religion and may provocatively stimulate them.
[ABSTRACT FROM AUTHOR]
Copyright of Method & Theory in the Study of Religion is the property of Brill Academic Publishers

Kuslikis, A. (2020). "native Knowledge For new Horizons: AIHEC's STEM Initiatives." Tribal College
Journal 31(3): 18-20.
The article discusses that Indigenous STEM encompasses both traditional knowledge about the
natural world and traditional epistemology for Native nations, tribal colleges and universities
(TCUs) are essential to their ability to navigate adaptively and with resilience; and also mentions
the American Indian Higher Education Consortium (AIHEC) is helping lay the foundations for this
emerging role for tribal higher education.

Kozhisseri, D. (2020). "“Valli” at the border: Adivasi women de-link from settler colonialism paving re-
enchantment of the forest commons." Journal of International Women's Studies 21(7): 135-148.
The forests of Attappady Hills part of the Western Ghats in Kerala homeland to Adivasi people is a
frontier region where a settler population is now predominant. This paper aims to bring the concept
of borders as a heuristic device to interpret gender-ecology-indigeneity in Attappady. The
conversations among Adivasis, between Adivasis and settlers, between Adivasi women and their
children become in media res dialogues of their border subjectivity. This was an empirical study in
Attappady in which life experiences, oral history and myths were studied using narrative analysis.
The paper discusses four findings: First how land dispossession disproportionately impacted
Adivasi women. Second the gradual increase of elopement and its linkage with land dispossession
among women and loss of commons. Thirdly the collapse of the household due to alcoholism and
Adivasi women’s social movement to protect their oikeon. Fourthly the rupture of gender
agriculture foodways and how women are running community kitchens for nutritious meals. The
Attappady hills that were once denuded have regenerated although the region is prone to recurrent

169
 droughts and floods. In the midst of these climate change challenges and agrarian distress both
these forests and Adivasi women are uniting from their border position and showing signs of being
mutually constituted in renewal. While narratives of “enchantment” can serve as technologies of
power it argues that critical border thinking has to be accompanied by visions of “re-enchantment”
of the commons. Flows of knowledge are in media res between enchantment, critical enchantment
and re-enchantment. Epistemic potential for this re-enchantment comes from the convergence of
decolonial feminist epistemologies of geo politics, body territory and indigenous feminisms with
ecofeminism. The emergent affective interrelation shows co-production of place and people.
Finally, a grounded approach is recommended for strengthening women’s collectives and
multifunctional land use planning to ensure gender equity in access to natural resources.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of International Women's Studies is the property of Journal of International Women's
Studies

Korne, H. D. (2020). "Rethinking Ideologies of Learners' Speech and the Multilingual Learning Process."
Modern Language Journal 104(2): 497-501.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses the ideology surrounding indigenous language learners' speech during their second
language acquisition, including within a multilingual context.

Khanyile, M. (2020). "WHOSE INTEREST DOES IT SERVE? A CONFUCIAN COMMUNITY

ENGAGEMENT." South African Journal of Higher Education 34(6): 106-119.
It is incontestable that universities assumed the so-called "third mission" which means that they
include community engagement in their activities in order to be financially viable. This paradigm
shift begs the question: In terms of whose interest does community engagement serve? It has
been difficult to separate community engagement from traditional research as community
engagement projects can emerge from new research ideas. As an emerging property, community
engagement should be holistic rather than reductionist, in order to afford universities opportunities
to function as sites of citizenship, as well as to contribute to the knowledge society and knowledge
economy, and generate mutual benefits. However, there are no instruments used to gauge the
benefits for communities, while the benefits for academics and universities are outputs, promotions
and revenue. The epistemologies and methodologies used in community engagement activities
are often foreign to the communities and neither appreciate nor understand their problems. Instead
of universities being communities of scholars, they have become workplaces. The communities are
often pawns and objects in the hidden agendas of researchers and institutions. Some of these
agendas include but are not limited to, university entrepreneurialism, dispossession of indigenous
knowledge of local communities, advancement of commercialisation and capitalism, and meeting
academic key performance areas to be eligible for promotion. This conceptual article argues that
community engagement is a complex phenomenon that requires a systemic non-linear approach.
[ABSTRACT FROM AUTHOR]

Kgari-Masondo, M. C. (2020). "IN PURSUIT OF A DECOLONISED HISTORY TEACHER: AGENCY AND

BOLDNESS IN FOSTERING CHANGE." International Journal of Research on History Didactics, History
Education & History Culture (JHEC) 41: 141-160.
This paper is a contribution to the current debates in academia on the decolonisation of the
curriculum by focusing on History Teaching in Higher Learning and Basic Education. The paper is
a self-study of the author's journey of teaching history from high school to university level.
Journeying back into my high school teaching years is important as self-studies use the
understanding of the present through past experience drawing from various sources such as
autoethnography, self-study on teacher education, narrative enquiry and qualitative research. The
paradigm used is a critical genre as it fits well with the reformation on the subjects of moving from
a colonised style of teaching history to a decolonised approach. In this paper colonisation is

170
 termed as a system that subjugates any knowledge that is indigenous and uplifts western ways of
knowing which has led to the oppression of all areas of indigenous people (Oelofsen, 2015). It has
been shown throughout the paper that using colonised History epistemology learners miss much
knowledge that could otherwise help them to live and contribute cordially in nation building. It is
envisaged that liberation was spearheaded in the classroom by teachers to students in 1976 and
more recently, in the 21st century, Consequently, it is pivotal for educators to be at the centre
stage of transforming the current curriculum which is fraught with colonisation and alienates most
of the society it is supposed to serve - Indigenous people. It is argued in the paper that much is
written on decolonisation but less is documented on how the curriculum should be transformed by
ensuring that both indigenous and western knowledge are accorded the same significance. The
paper does not argue for the replacement of western knowledge. The article thus contributes to the
area of how History teaching can be changed in this dispensation of decoloniality by looking
through the eyes of a teacher who is a practitioner of the subject. (English) [ABSTRACT FROM
AUTHOR]
Cet article est une contribution aux débats actuels dans le milieu universitaire sur la décolonisation du
programme scolaire. Il se concentre sur l'enseignement de l'histoire dans l'enseignement supérieur
et dans l'éducation de base. L'article est une étude basée sur l'expérience de l'auteur, montrant
son parcours dans l'enseignement de l'histoire du lycée à utilise la compréhension du présent par
l'expérience du passé en s'appuyant sur diverses sources telles que l'auto-ethnographie,
l'autoanalyse sur la formation des enseignants, l'analyse narrative et la recherche qualitative. Le
paradigme utilisé est un genre critique car il s'inscrit bien dans la réforme des sujets, en passant
d'un style d'enseignement de l'histoire colonisé à une approche décolonisée. Dans cet article la
colonisation est définie comme un système qui subjugue tout savoir indigène et impose les modes
de connaissance occidentaux, ce qui a conduit à l'oppression de tous les domaines des peuples
indigènes (Oelofsen, 2015). Il a été démontré tout au long de l'article que l'utilisation de
l'épistémologie de l'histoire colonisée fait manquer aux apprenants beaucoup de connaissances
qui pourraient autrement les aider à vivre et à contribuer fortement à la construction de la nation. Il
est envisagé que la libération a été le fer de lance dans les salles de classe en 1976 et plus
récemment, au 21ème siècle. Par conséquent, il est essentiel pour les éducateurs d'être au centre
de la transformation du programme actuel qui est chargé de colonisation et aliène la plupart de la
société qu'il est censé servir - les peuples indigènes. L'article souligne que l'on écrit beaucoup sur
la décolonisation, mais on documente peu sur la manière dont le programme scolaire devrait être
transformé afin que les connaissances indigènes et occidentales soient accordées la même
importance. Le texte ne plaide pas en faveur du remplacement du savoir occidental. Il contribue
notamment au sujet concernant la manière dont l'enseignement de l'histoire peut être modifié dans
cette dispense de décolonisation à travers les yeux d'un enseignant qui est un praticien de la
matière. (French) [ABSTRACT FROM AUTHOR]
Dieses Paper ist ein Beitrag zu den aktuellen akademischen Debatten über die Entkolonialisierung des
Lehrplans, indem es sich auf den Geschichtsunterricht in der Hochschul- und Grundbildung
konzentriert. Der Beitrag ist eine Selbstevaluierung und basiert auf den Erfahrungen der Autorin
bei der Geschichtsvermittlung, angefangen bei der High School bis hin zur Universität. Der
Rückblick auf meine Lehrtätigkeit am Gymnasium ist wichtig, da Selbstevaluierungen für das
Verständnis der Gegenwart aus gemachten Erfahrungen mit verschiedenen Quellen wie
Autoethnographie, Selbststudium der Lehrerausbildung, narrative Untersuchungen und qualitative
Forschung schöpfen. Das verwendete Paradigma ist ein kritisches Genre, da es sich gut in die
Reformierung der sich ändernden Themen von einem kolonialisierten Stil des
Geschichtsunterrichts zu einer dekolonialisierten Herangehensweise einfügt. In diesem Beitrag
wird Kolonisierung als ein System bezeichnet, das jegliches Wissen, das indigen ist, unterjocht
und westliches Wissen anhebt, was zur Unterdrückung aller Bereiche indigener Völker geführt hat
(Oelofsen, 2015). In der gesamten Abhandlung wurde gezeigt, dass durch die Verwendung
kolonisierter historischer Erkenntnistheorie den Lernenden viel Wissen entgeht, das ihnen helfen
könnte zu leben und aufrichtig zum Aufbau der Nation beizutragen. Es wird davon ausgegangen,
dass die Befreiung 1976 und in jüngerer Zeit, im 21. Jahrhundert, im Klassenzimmer von
Lehrenden für Schülerinnen und Schüler eingeführt wurde. Folglich ist es für Pädagoginnen und

171
 Pädagogen von zentraler Bedeutung, im Zentrum der Transformation des gegenwärtigen
Lehrplans zu stehen, der von Kolonisierung geprägt ist und der diesen dem größten Teil der
Gesellschaft- der indigenen Bevölkerung -, der er dienen soll, entfremdet. In dem Beitrag wird
argumentiert, dass viel über Entkolonialisierung geschrieben, aber wenig darüber dokumentiert
wird, wie der Lehrplan transformiert werden sollte, um sicherzustellen, dass indigenes und
westliches Wissen die gleiche Bedeutung erhalten. Im Beitrag wird nicht für die Ersetzung
westlichen Wissens argumentiert. Der Artikel leistet somit einen Beitrag dazu, was
Geschichtsunterricht dazu beisteuern kann, die Wissensproduktion von einem kolonialen Epistem
(Decoloniality) zu befreien. Dabei gilt es, durch die Augen eines Lehrenden zu blicken, der ein
Praktiker des Faches ist. (German) [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Research on History Didactics, History Education & History Culture
(JHEC) is the property of Wochenschau Verlag GmbH

Hokowhitu, B., et al. (2020). "Kaumātua Mana Motuhake Pōi: a study protocol for enhancing wellbeing,
social connectedness and cultural identity for Māori elders." BMC Geriatrics 20(377).
Background: The Aotearoa New Zealand population is ageing accompanied by health and social
challenges including significant inequities that exist between Māori and non-Māori around poor
ageing and health. Although historically kaumātua (elder Māori) faced a dominant society that
failed to realise their full potential as they age, Māori culture has remained steadfast in upholding
elders as cultural/community anchors. Yet, many of today's kaumātua have experienced 'cultural
dissonance' as the result of a hegemonic dominant culture subjugating an Indigenous culture,
leading to generations of Indigenous peoples compelled or forced to dissociate with their culture.
The present research project, Kaumātua Mana Motuhake Pōī (KMMP) comprises two interrelated
projects that foreground dimensions of wellbeing within a holistic Te Ao Māori (Māori
epistemology) view of wellbeing. Project 1 involves a tuakana-teina/peer educator model approach
focused on increasing service access and utilisation to support kaumātua with the greatest health
and social needs. Project 2 focuses on physical activity and cultural knowledge exchange
(including te Reo Māori--Māori language) through intergenerational models of learning. Methods:
Both projects have a consistent research design and common set of methods that coalesce around
the emphasis on kaupapa kaumatua; research projects led by kaumātua and kaumātua providers
that advance better life outcomes for kaumātua and their communities. The research design for
each project is a mixed-methods, pre-test and two post-test, staggered design with 2-3 providers
receiving the approach first and then 2-3 receiving it on a delayed basis. A pre-test (baseline) of all
participants will be completed. The approach will then be implemented with the first providers.
There will then be a follow-up data collection for all participants (post-test 1). The second providers
will then implement the approach, which will be followed by a final data collection for all
participants (post-test 2). Discussion: Two specific outcomes are anticipated from this research;
firstly, it is hoped that the research methodology provides a framework for how government
agencies, researchers and relevant sector stakeholders can work with Māori communities.
Secondly, the two individual projects will each produce a tangible approach that, it is anticipated,
will be cost effective in enhancing kaumātua hauora and mana motuhake.

Hokowhitu, B., et al. (2020). "Kaumātua Mana Motuhake Pōi: a study protocol for enhancing wellbeing,
social connectedness and cultural identity for Māori elders." BMC Geriatrics 20(1): 377.
Background: The Aotearoa New Zealand population is ageing accompanied by health and social
challenges including significant inequities that exist between Māori and non-Māori around poor
ageing and health. Although historically kaumātua (elder Māori) faced a dominant society that
failed to realise their full potential as they age, Māori culture has remained steadfast in upholding
elders as cultural/community anchors. Yet, many of today's kaumātua have experienced 'cultural
dissonance' as the result of a hegemonic dominant culture subjugating an Indigenous culture,
leading to generations of Indigenous peoples compelled or forced to dissociate with their culture.
The present research project, Kaumātua Mana Motuhake Pōī (KMMP) comprises two interrelated
projects that foreground dimensions of wellbeing within a holistic Te Ao Māori (Māori
epistemology) view of wellbeing. Project 1 involves a tuakana-teina/peer educator model approach

172
 focused on increasing service access and utilisation to support kaumātua with the greatest health
and social needs. Project 2 focuses on physical activity and cultural knowledge exchange
(including te reo Māori--Māori language) through intergenerational models of learning.; Methods:
Both projects have a consistent research design and common set of methods that coalesce around
the emphasis on kaupapa kaumatua; research projects led by kaumātua and kaumātua providers
that advance better life outcomes for kaumātua and their communities. The research design for
each project is a mixed-methods, pre-test and two post-test, staggered design with 2-3 providers
receiving the approach first and then 2-3 receiving it on a delayed basis. A pre-test (baseline) of all
participants will be completed. The approach will then be implemented with the first providers.
There will then be a follow-up data collection for all participants (post-test 1). The second providers
will then implement the approach, which will be followed by a final data collection for all
participants (post-test 2).; Discussion: Two specific outcomes are anticipated from this research;
firstly, it is hoped that the research methodology provides a framework for how government
agencies, researchers and relevant sector stakeholders can work with Māori communities.
Secondly, the two individual projects will each produce a tangible approach that, it is anticipated,
will be cost effective in enhancing kaumātua hauora and mana motuhake.; Trial Registration:
Australia New Zealand Clinical Trial Registry ( ACTRN12620000316909 ). Registered 6 March
2020.

Hill, L. (2020). "'You Know What You Know': An Indigenist Methodology with Haudenosaunee
Grandmothers." Journal of Indigenous Social Development 9(1): 1-18.
This paper will reflect upon an Indigenist methodology that was used for a qualitative re-search
study with 15 Haudenosaunee grandmothers from the Six Nations community who were caring for
their grandchildren on a full-time basis. The guiding Haudenosaunee epistemology and worldviews
are highlighted. Furthermore, the processes involved in the preparation, gathering narratives,
making meaning and presenting the grandmothers' stories are reviewed. The teachings and
lessons that emerge within this critical reflection are discussed and highlighted as a means of
articulating an Indigenist re-search methodology that is centered in Indigenous knowledge and
ways of knowing. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Indigenous Social Development is the property of Journal of Indigenous Social
Development

Hennessy, R. (2020). "Toward an Ecology of Life-making: The Re-membering of Meridel Le Sueur."

CLCWeb: Comparative Literature & Culture: A Web Journal 22(2): 1-14.
This essay advances Marxist feminism's attention to social reproduction in order to account more
fully for the relations that support life-making. The ecology of life-making is, I argue, an
underdeveloped facet of social reproduction theory and an extension of its reach. I begin by
clarifying social reproduction theory's explanations of the value of reproductive labor time to life-
making. I then turn to feminist political ecology's attention to capital's deregulation of life and to
Native feminist onto-epistemologies as they expand the material history of capital's theft of time
and imposition of embodied debt. In the essay's final section, I consider the writings of Meridel Le
Sueur as theoretical contributions to a feminist ecology of life-making. I highlight literature's
capacity to render a history of life-making under capitalism as a complex and contradictory felt
experience. From the 1930s through the last decades of the twentieth century, Le Sueur attended
to the embodied debts incurred by capitalism's theft of reproductive time and elaborated an
ecology enriched by materialist and Indigenous thought. In countering capital's fragmented
temporalities, knowledges, and dependencies, her work exemplifies a timely feminist
representation of life-making as critical re-membering and contributes to an ecology of life-making
that more effectively addresses capital's escalating squeeze on life. [ABSTRACT FROM AUTHOR]
Copyright of CLCWeb: Comparative Literature & Culture: A Web Journal is the property of Purdue
University Press

173
Henne–Ochoa, R., et al. (2020). "Pathways Forward for Indigenous Language Reclamation: Engaging
Indigenous Epistemology and Learning by Observing and Pitching in to Family and Community
Endeavors." Modern Language Journal 104(2): 481-493.
The article discusses efforts on behalf of indigenous language reclamation, or language revival,
including in regard to indigenous epistemology, language teaching, pedagogy and the frame of
language as an ideology. An overview of community endeavors towards the goal of language
renewal is provided.

Hébert, M. (2020). "Les identités comme perpétuelles émergences." Identities as perpetual emergences.
50(3): 183-188.
The article focuses on descriptions delivered by missionaries, travellers, civil servants and
ethnologists asked to be brought to the fore and problematized in all work with an ethnographic
claim. It mentions consolidation and globalization have created conditions that influenced major
reconfigurations indigenous identities in the Americas. It also mentions geographical and historical
borders, likely to be grasped by a monographic epistemology.

Harrison, N. and I. Skrebneva (2020). "Country as pedagogical: enacting an Australian foundation for
culturally responsive pedagogy." Journal of Curriculum Studies 52(1): 15-26.
Culturally Responsive Pedagogy (CRP) has become a driving force for change in North America
and New Zealand and is gaining some recognition in Indigenous education in Australia. But as a
model of learning and teaching, it cannot be imported unproblematically into Australian schools,
wherein the past Indigenous students have had limited success. Given that Country is positioned
in the Australian Curriculum as a priority concept, we investigate how it might be leveraged as a
foundation of CRP. We conduct a review of the international and Australian literature in order to
identify research studies that provide evidence of clear links between Learning from Country as a
pedagogical approach in school-based education and improved learning outcomes. Results of the
review demonstrate that using Country as a 'teacher' of Aboriginal and Torres Strait Islander
histories and cultures enacts a sense of belonging for students. As intrinsically pedagogical,
Country enacts the seasons, the direction of winds, tides, light and sun. Country presents in the
review of literature as a solid foundation for thinking beyond the cultural backgrounds of students,
and beyond accusations of cultural assimilation, to position both Indigenous and western
epistemologies at the centre of the Australian Curriculum. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Curriculum Studies is the property of Routledge

Harfield, S., et al. (2020). "Assessing the quality of health research from an Indigenous perspective: the
Aboriginal and Torres Strait Islander quality appraisal tool." BMC Medical Research Methodology 20(1):
79-79.
<bold>Background: </bold>The lack of attention to Indigenous epistemologies and, more broadly,
Indigenous values in primary research, is mirrored in the standardised critical appraisal tools used
to guide evidence-based practice and systematic reviews and meta-syntheses. These critical
appraisal tools offer no guidance on how validity or contextual relevance should be assessed for
Indigenous populations and cultural contexts. Failure to tailor the research questions, design,
analysis, dissemination and knowledge translation to capture understandings that are specific to
Indigenous peoples results in research of limited acceptability and benefit and potentially harms
Indigenous peoples. A specific Aboriginal and Torres Strait Islander Quality Appraisal Tool is
needed to address this gap.<bold>Method: </bold>The Aboriginal and Torres Strait Islander
Quality Appraisal Tool (QAT) was developed using a modified Nominal Group and Delphi
Techniques and the tool's validity, reliability, and feasibility were assessed over three stages of
independent piloting. National and international research guidelines were used as points of
reference. Piloting of the Aboriginal and Torres Strait Islander QAT with Aboriginal and Torres
Strait Islander and non-Indigenous experts led to refinement of the tool.<bold>Results: </bold>The
Aboriginal and Torres Strait Islander QAT consists of 14 questions that assess the quality of health
research from an Aboriginal and Torres Strait Islander perspective. The questions encompass
setting appropriate research questions; community engagement and consultation; research

174
 leadership and governance; community protocols; intellectual and cultural property rights; the
collection and management of research material; Indigenous research paradigms; a strength-
based approach to research; the translation of findings into policy and practice; benefits to
participants and communities involved; and capacity strengthening and two-way learning.
Outcomes from the assessment of the tool's validity, reliability, and feasibility were overall
positive.<bold>Conclusion: </bold>This is the first tool to appraise research quality from the
perspective of Indigenous peoples. Through the uptake of the Aboriginal and Torres Strait Islander
QAT we hope to improve the quality and transparency of research with Aboriginal and Torres Strait
Islander peoples, with the potential for greater improvements in Aboriginal and Torres Strait
Islander health and wellbeing. [ABSTRACT FROM AUTHOR]
Copyright of BMC Medical Research Methodology is the property of BioMed Central

Guerrettaz, A. M., et al. (2020). "Yucatec-Maya Language Revitalization: A Reconceptualization of

Indigeneity and Call for Action." Modern Language Journal 104(2): 511-519.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses the revival of the minority language the Yucatec Maya language, including in regard to
linguistic identity, indigeneity and personhood. An overview second language acquisition of
Yucatec Maya is provided.

Goulet, J.-G. A. (2020). "Un itinéraire anthropologique." An Anthropological Journey. 50(1): 11-39.
In this retrospective I highlight the main stages in my career as an anthropologist since completing
my doctoral studies at Yale University. I first tell how I found in anthropology the profession that
would enable me to explore a question that I had as a child: what I might have become had I been
born and raised in another environment, among "Others"? I then underscore how from beginning
to end my career was enriched from my learning two indigenous languages, first in my fieldwork
among the Wayuu of Columbia (September 1975 to December 1976), and then among the Dene
Tha' of northwestern Alberta amongst whom I spent six months a year from 1980 to 1984.
Learning the language brought me closer to Dene Tha' Elders and made possible my participation
in their ceremonies which led me to write ethnographically in a way that contributed to the
development of experiential anthropology. My numerous presentations and publications explore
major themes in the field of indigenous studies: epistemology, ethics, methodology, ethnogenesis,
rituals, shamanism, territorial claims, self-government, gender identities, conceptions of life and
death, and reincarnation. In this career, I also describe what I learned from the Dene Tha' that
guided me in significant initiatives in my role as Director of the Native Centre at the University of
Calgary from 1988 à 1991, and as founding Dean of the Faculty of Human Sciences at Saint Paul
University from 1997 to 2005. (English) [ABSTRACT FROM AUTHOR]
En esta retrospectiva, el autor traza los grandes ejes de su trayectoria como antropólogo desde que se
doctoró en la Universidad de Yale. Comienza relatando cómo descubrió la profesión de
antropólogo, lo que le permitiría responder a una pregunta que se planteó en los primeros años de
su vida: "¿Qué habría sido de mí si mi nacimiento y mi educación hubieran tenido lugar entre los
«Otros?" A continuación, señala cómo su carrera de antropólogo se nutrió, de principio a fin, del
aprendizaje de dos lenguas indígenas durante dos periodos intensivos de trabajo de campo,
primero con los Wayuu de Colombia (de septiembre de 1975 a diciembre de 1976) y luego con los
Dènès Tha' del noroeste de Alberta, seis meses al año, de enero de 1980 a finales de junio de
1984. Este aprendizaje lo acercó a los ancianos y le permitió participar en sus rituales de ofrenda,
lo que le llevó a contribuir al desarrollo de la antropología experiencial. Sus numerosas
presentaciones y publicaciones abordan una variedad de temas importantes en el campo de los
estudios indígenas: cuestiones epistemológicas y éticas, así como metodología, etnogénesis,
ceremonias, chamanismo, reivindicaciones territoriales, autonomía, identidades de género,
concepciones de la vida y la muerte, y reencarnación. También describe cómo su aprendizaje con
los Dènès Tha' inspiró importantes iniciativas como director del Centro Indígena de la Universidad

175
 de Calgary de 1988 a 1991 y decano fundador de la Facultad de Ciencias Humanas de la
Universidad de Saint-Paul de 1997 a 2005. (Spanish) [ABSTRACT FROM AUTHOR]
Dans cette rétrospective, l'auteur trace les grandes lignes de son itinéraire comme anthropologue depuis
l'obtention de son doctorat à l'Université Yale. Il raconte d'abord comment il a découvert dans
l'anthropologie le métier qui lui permettrait de répondre à une question qui lui est venue tôt dans la
vie: « Que serais-je devenu si ma naissance et mon éducation étaient survenues parmi les
"Autres"? » Il souligne ensuite à quel point sa carrière comme anthropologue a été, du début à la
fin, nourrie par l'apprentissage de deux langues autochtones lors de deux terrains intensifs,
d'abord chez les Wayuu de la Colombie (septembre 1975 à décembre 1976), puis chez les Dènès
Tha' du Nord-Ouest albertain, six mois par année, de janvier 1980 à la fin de juin 1984. Cet
apprentissage l'a rapproché des anciens et a rendu possible sa participation à leurs rituels
d'offrande - ce qui l'a conduit à contribuer au développement de l'anthropologie expérientielle. Ses
nombreuses présentations et publications abordent différents thèmes importants dans le champ
des études autochtones: questions épistémologiques et éthiques, ainsi que méthodologie,
ethnogenèse, cérémonies, chamanisme, revendications territoriales, autonomie gouvernementale,
identités de genre, conceptions de la vie et de la mort et réincarnation. Il décrit aussi comment ses
apprentissages chez les Dènès Tha' lui ont inspiré des initiatives significatives en tant que
directeur du Centre autochtone à l'Université de Calgary, de 1988 à 1991, et doyen fondateur de la
Faculté des sciences humaines à l'Université Saint-Paul de 1997 à 2005. (French) [ABSTRACT
FROM AUTHOR]
Copyright of Recherches Amérindiennes au Québec is the property of Société Recherches autochtones
au Québec

Gasztold, B. (2020). "History, Heritage, and the Urban Native Experience in Tommy Orange's There
There." Amerikastudien 65(3): 279-298.
This article demonstrates the ways in which Tommy Orange's novel There There communicates
ideas that allow the transfer of intergenerational knowledge to sustain Native futurities. By creating
a future imaginary critical of the past and attentive to the present, the author disrupts settler futurity
and restructures the ways in which we think about Indigenous futures. The emphasis on
Indigenous presence, with a focus on the twenty-first-century experience of urban Native
Americans, allows the author to merge tribal epistemologies with European theories of the
postmodern. My critical examination of Orange's narrative reveals how analysis of the particularity
of Native experience may identify the narrative pillars of the postmodern thought and incorporate
them into a framework of interpretation that promotes Native perspectives. The goal of this article
is not simply to apply Western techniques to the examination of an Indigenous text, but rather to
identify a distinctly Indigenous imaginary, which locates itself at the cross-section of diverse critical
theories. [ABSTRACT FROM AUTHOR]
Copyright of Amerikastudien is the property of Universitatsverlag Winter GmbH

Garcia-Olp, M., et al. (2020). "INDIGENOUS EPISTEMOLOGIES: Implementing Indigenous Practices and
Perceptions to the Area of STEM." Curriculum & Teaching Dialogue 22(1/2): 197-215.
The Indigenous communities of the Americas have always utilized science, technology,
engineering, and mathematics (STEM) for everything from building tipis, to pyramids, to modifying
and growing food, to developing sophisticated writing and calendar systems. Unfortunately,
Indigenous STEM is neither taught nor utilized in the U.S. educational systems. Additionally, there
are few Indigenous people graduating from college in STEM fields. This article addresses STEM
education disparity and considers methods of increasing the number of Indigenous students in
STEM programs by engaging with Indigenous epistemologies and Indigenous methodologies that
include artistic expression, storytelling, and poetry. [ABSTRACT FROM AUTHOR]
Copyright of Curriculum & Teaching Dialogue is the property of Information Age Publishing

Fraile-Marcos, A. M. (2020). "The Turn to Indigenization in Canadian Writing: Kinship Ethics and the
Ecology of Knowledges." Ariel: A Review of International English Literature 51(2/3): 125-147.

176
 This article heeds the recent shift in cultural criticism and creative writing toward imagining "a
functional ecology of knowledges in Canada" (Coleman, "Toward" 8) that takes its conceptual lead
from Indigenous epistemologies. Through close reading Thomas King's novel The Back of the
Turtle (2014), Wayde Compton's short story collection The Outer Harbour (2014), and Daniel
Coleman's nonfiction book Yardwork: A Biography of an Urban Place (2017), the article connects
Indigenous notions of kinship to the turn to trans-systemic epistemologies in contemporary
Canadian literature and criticism. My analysis draws on Indigenous theories of kinship underlying
Indigenous resurgence and decolonization and sets them in conversation with King's reflections on
storytelling and world-building, Compton's theoretical charting of African Canadian space as
Afroperipheral within diaspora criticism, and Coleman's self-retraining to redefine settler belonging
and knowledge. This analysis concludes that, by promoting an awareness of the interdependence
between the natural environment, humans, and other-than-human beings that is central to
Indigenous epistemologies, these works contribute to the shift toward the construction of an
ecology of knowledges and hold the potential for renewed decolonizing efforts, social justice, and
environmental sustainability. [ABSTRACT FROM AUTHOR]
Copyright of Ariel: A Review of International English Literature is the property of Johns Hopkins University
Press

Emde, S., et al. (2020). "Experiencing Pacific Environments: Pasts, Presents, Futures." Contemporary
Pacific 32(1): 1-20.
In the context of pressing environmental challenges in the Pacific and indeed the world, this
special issue sheds light on the diverse ways in which people in Oceania experience
environments, as well as the diverse ways in which environmental knowledge can be articulated.
Inspired by previous work that conceptualizes the environment not as a given, definite, and
specified entity but as a constantly changing category in relation to other agents, the articles
collected here stress coactivity and entanglement and promote a broad sense of the environment
in Oceania as encompassing land, water, climate, and material things in different social, political,
and economic formations and spaces. By focusing on experiencing environments, this collection
illuminates empirical realities and highlights people’s agency and perspectives as well as their
innovative capacities to retain, transform, and (re)create ways of life in their interactions with
human and otherthan- human entities. It advocates for equal recognition of different worlds and
seeks to advance the decolonization and pluralization of scholarship. This special issue works
toward this by traversing disciplinary boundaries between the arts and academia and between
Indigenous and non-Indigenous epistemologies and ways of presenting and disseminating
knowledge. [ABSTRACT FROM AUTHOR]
Copyright of Contemporary Pacific is the property of University of Hawai'i

Eglash, R., et al. (2020). "Decolonizing posthumanism: Indigenous material agency in generative STEM."
British Journal of Educational Technology 51(4): 1334-1353.
This paper describes a decolonial perspective on material agency in the context of STEM
education and application. Using the framework of generative STEM, we engaged in case studies
with African, African American, South American, and Native American educational communities.
This research shows that understanding material agency based on Indigenous knowledge systems
can open a rich source of research and education content. Using a suite of simulations, Culturally
Situated Design Tools, we apply this body of research to the classroom. One important theoretical
conclusion is the contrast to a "content agnostic" position. A generative framework instead offers a
robust blend of user agency and instructional guidance. The outcomes indicate statistically
significant and notable improvement for STEM skills and interests. We conclude with a contrast to
the quantum epistemology approach to posthumanism. We show that the Indigenous material
agency framework in generative STEM is a better fit to decolonial aspirations, and that it offers a
more transformative vision for the potential role of STEM in transitioning from an extractive to a
generative economy. [ABSTRACT FROM AUTHOR]
Copyright of British Journal of Educational Technology is the property of Wiley-Blackwell

177
Edwards, R. and J. Holland (2020). "Reviewing challenges and the future for qualitative interviewing."
International Journal of Social Research Methodology 23(5): 581-592.
In this article, we consider challenges for the existence and practice of qualitative research
interviews. We review key features of qualitative interviewing, in particular the debate over the
radical critique of interviewing and the nature of the data it generates, to set the scene for our
arguments about the current standing and future prognosis for the method of generating data and
the technologies that enable this. We look at qualitative interviewing in the context of the political
project of neoliberalism and the regime of austerity associated with it, and the linked turn to what is
known as 'big data', a feature of digital technological developments in garnering data. Qualitative
researchers using interview methods have been creative in working with and resisting features of
neoliberal austerity pragmatically and politically, and we provide some examples. We also consider
an epistemological challenge and resistance from outside of the dominant framework –
interviewing in indigenous methodologies. We argue that it is the relationship between the
interview as a method of data generation for research and the ways of knowing about the world,
that is the epistemology that the interview-based research proceeds from, that is crucial in
considering the potentials for the method's practice. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Social Research Methodology is the property of Routledge

Edwards, R., et al. (2020). "Supporting Indigenous and Non-Indigenous Research Partnerships."
Qualitative Report 25: 6-15.
This commentary discusses the framing of the production of a series of online text-based and
visual resources aimed at researchers embarking on Indigenous and non-Indigenous research
partnerships, and in particular supporting non-Indigenous researchers to think about our/their
methods, assumptions and behaviour. We identify the tension in mainstream funding for such
partnerships, and discuss the implications of Northern epistemological claims to agendas and
universality as against Southern epistemologies acknowledging diversity and challenging
oppressions. We note the distinct bases for Indigenous methodologies. Our commentary outlines
and illustrates the online downloadable resources produced by our own Indigenous and non-
Indigenous research partnership, including a video/audio recording, a comic, and blog posts,
addressing decolonized collaborative practice. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Report is the property of Qualitative Report

Dune, T., et al. (2020). "Use of indigenous informed epistemologies can inform intervention models to fight
COVID-19 in Africa." African Journal of Reproductive Health 24(2 (Special Edition)): 46-48.
The aim of the article was to discuss the utilization of indigenous informed epistomologies for the
prevention and control of COVID-19. The incorporation of indigenous epistemologies and
methodologies can create decolonized frameworks and structures that explore innovative local
solutions for future health interventions. Therefore, it is suggested that indigenous communities
across Africa be considered as knowledge partners who contribute to the solution by sharing their
cultural ways of doing, knowing and being rather than passive participants who needed to be
protected. This can go a long way in informing potential intervention models that are effective and
culturally appropriate. Such outcomes would also lead to culturally safe, appropriate, and culturally
competent programs by Africans and for Africans.

Disbray, S., et al. (2020). "Languages Ideologies and Practice From the Land and the Classroom."
Modern Language Journal 104(2): 519-525.
The article offers a response to the position paper "Pathways Forward for Indigenous Language
Reclamation: Engaging Indigenous Epistemology and Learning by Observing and Pitching in to
Family and Community Endeavors," by Henne–Ochoa et al., which appears within the issue. It
discusses the ideology of language, with a focus on indigenous attitudes towards language and
indigenous language education. The education of Aboriginal Australian languages, including in
regard to bilingual advocacy and the decolonization of education, is discussed.

178
Dickson, M. (2020). "Learning ethics from an echidna : Embedding Indigenous knowledges at the core of
ethical research practice." Methodological Innovations: 1-6.
I am an Australian Aboriginal and Torres Strait Islander2 (Koori3) researcher and am privileged to
work at the Cultural Interface with Koori ontologies, epistemologies and axiologies within a
Western academic paradigm. I deeply engage with my Koori ways of seeing and ways of knowing
the world and those things sustain me as I navigate working in the Cultural Interface. However, I
feel my Koori ontologies, epistemologies and axiologies are not often valued or understood as
ways of being, knowing and doing within a Western academic space. This is particularly the case
when I share a Yarn4 that I learned somewhere in my lifespan and apply it to teaching or research
within a Western context. However, many of those Yarns are the foundation of my learning and
knowledge, have inspired me and inform and guide my research. This article describes how Yarns
learned through my own life have informed my development as a researcher and have guided the
ethics, methodology and methods in my research. Throughout the article I will share several Yarns
(in a written form) that I used as part of my doctoral research methodology, as I Yarned with Team
Members,5 about navigating research ethics, about establishing my own research methodology
and about how I ensure respectful research practice founded on Indigenous knowledges.
[ABSTRACT FROM AUTHOR]
Copyright of Methodological Innovations is the property of Sage Publications Inc.

Díaz Ríos, C., et al. (2020). "Institutional logics and indigenous research sovereignty in Canada, the
United States, Australia, and New Zealand." Studies in Higher Education 45(2): 403-415.
The institutional logics of Western academic research often conflict with the epistemologies and
goals of Indigenous peoples. Research sovereignty is a right but still an aspiration for many
Indigenous peoples. National funding agencies and Western universities have sought to resolve
these conflicts through various institutional and organizational settlements. We combined a
systematic literature search with critical content analysis and synthesis to compare the prospect for
Indigenous research sovereignty in Australia, Canada, the United States, and New Zealand. Our
comparison of the strategies used to resolve conflicts between competing institutional logics
highlights the limitations of segmentation and segregation as well as other barriers to truly blended,
or reconciled, institutional logics in colonial government and Western university research
institutions and organizations. [ABSTRACT FROM AUTHOR]
Copyright of Studies in Higher Education is the property of Routledge

Dias Araújo, M. and V. Sena Tomaz (2020). ""Matemáticas Indígenas": Tensionamentos na Formação
Intercultural para Professores. (Portuguese)." "Indigenous mathematics": Tensions in teachers'
intercultural formation. (English) 28(76-81): 1-25.
This article analyzes tensions that take place when a Brazilian indigenous student develops
research on emerging community issues and establishes relations between practices from
indigenous tradition and mathematical practices from school, in the context of an intercultural
teacher training undergraduate course. The work is situated on the intercultural field, on the
decolonial perspective, and on ethnomathematics, created from the late work of Wittgenstein and
Michel Foucault's thought. It is a qualitative perspective, composed by multimodal data from a
Pataxó student's research, articulating texts, images, audio of the defense session, an interview,
and a questionnaire. The analysis shows that tensions evolve from power relations between the
Western mathematics and the other ways to produce mathematics, in this case, using the
traditional knowledge of Pataxó body paint. Such tensions highlight the impossibility of accepting
the existence of a universal mathematical language and legitimates Pataxó mathematics, within
their schools, with its own epistemologies based on reasons, cosmovision, and spiritualities.
(English) [ABSTRACT FROM AUTHOR]
Este artículo analiza las tensiones que ocurren cuando, para producir investigaciones sobre temas
emergentes en su comunidad, un estudiante indígena de la etnia Pataxó busca establecer
relaciones entre las prácticas de la tradición indígena y las prácticas escolares en matemática, en
el contexto de un grado intercultural. Está ubicado en los estudios sobre interculturalidad, en la
perspectiva decolonial y etnomatemática hecho con base en los últimos trabajos de Wittgenstein y

179
 del pensamiento de Michel Foucault. Se adopta una perspectiva cualitativa, para analizar un
material de investigación que articula la escritura, imágenes, audios de la sesión de defensa de la
tesis de graduación, entrevista y respuestas a un cuestionario. Fue construido con base en este
material un extracto multimodal, representativo de la investigación, realizándose un análisis
multimodal del extracto. El análisis muestra que las tensiones surgen de las relaciones de poder
entre las matemáticas escolares occidentales y otras formas de producción matemática, en este
caso, teniendo como base el conocimiento tradicional de las pinturas corporales Pataxó. Colocada
la variedad de usos, funciones y papeles de los lenguajes, con referencia en distintas
epistemologías, se vuelve imposible aceptar la existencia de un lenguaje matemático universal,
haciendo legítimas otras matemáticas en las que la práctica escolar es indisociable de la forma de
ser y vivir de la gente Pataxó. (Spanish) [ABSTRACT FROM AUTHOR]
Este artigo analisa tensões que ocorrem quando, ao desenvolver pesquisas sobre questões emergentes
de sua comunidade, uma estudante indígena busca estabelecer relações entre práticas da
tradição indígena e práticas matemáticas escolares, no contexto da licenciatura intercultural.
Situa-se nos estudos sobre interculturalidade, na perspectiva decolonial e sobre etnomatemática,
formulada a partir da obra tardia de Wittgenstein e do pensamento de Michel Foucault. Adota-se
uma abordagem qualitativa reunindo um material de pesquisa que articula escrita, imagens,
áudios da sessão de defesa e de uma entrevista e respostas a um questionário. Constrói-se, com
base nesse material, um excerto multimodal, representativo da pesquisa e procede-se a uma
análise multimodal desse excerto. A análise mostra que as tensões emergem das relações de
poder entre a matemática escolar ocidental e outras formas de produzir matemáticas, neste caso,
tomando o conhecimento tradicional das pinturas corporais Pataxó como referência. Dada à
variedade de usos, funções e papéis da linguagem, com referências em diferentes
epistemologias, torna-se impossível aceitar a existência de uma linguagem matemática universal,
legitimando outras matemáticas que não dissociam a prática escolar do modo próprio de ser e
viver do povo Pataxó. (Portuguese) [ABSTRACT FROM AUTHOR]

Dell, K., et al. (2020). "Pushing and Pulling Organizations to Paradigm Shift: Taking Direction from
Indigenous Imagery." Academy of Management Annual Meeting Proceedings 2020(1): 1-1.
In a world facing increasing global challenges such as climate emergency, wildlife extinction,
pollution and poverty, most people recognise the dire need for fundamental societal change, yet,
we are struggling to respond at a pace required to effect healing transformation. The paper offers
two contributions, firstly an articulation of Indigenous-Maori images of the organization and
secondly, we demonstrate how Indigenous ontologies and epistemologies, specifically seen here
through Indigenous imagery contribute to shifting the paradigm of management and organizational
knowledge and practice. In doing so we address how nations might shift organizational paradigms
in order to help tackle challenging problems and achieve healing transformation. We present seven
Indigenous (Maori) metaphors for organizations: Papatuanuku (personification of nature), kaitiaki
(organizations as guardians), whanau (familial networks), taonga tukuiho (legacies), waka
(navigators), raranga (weaving), and Maui (innovators). In doing so, we demonstrate how Maori
knowledge has had an immense influence on New Zealand management and organizational
practices, and signals the beginnings of a paradigmatic shift in the organizational landscape. We
discuss the notions of pushing down and pulling up Indigenous imagery as a form of paradigm
shifting, which taken up in other contexts presents potential for global transformation. [ABSTRACT
FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Danner, L. F., et al. (2020). "DECOLONIALIDADE, LUGAR DE FALA E VOZ-PRÁXIS ESTÉTICO-

LITERÁRIA: REFLEXÕES DESDE A LITERATURA INDÍGENA BRASILEIRA." DECOLONIALITY,
STANDPOINT OF SPEAK AND AESTHETICAL-LITERARY VOICE PRAXIS: REFLECTIONS FROM THE
PERSPECTIVE OF INDIGENOUS BRAZILIAN LITERATURE. 22(1): 59-74.
Based on an analysis of contemporary Indigenous Brazilian literature, we will discuss the centrality
of the minorities' standpoint of speech in terms of criticism, recognition and resistance. We will

180
 highlight the interconnection and interdependence between epistemology and politics that
converge and appear directly in the minority subject/group. Its anthropological singularity and
condition of marginalization, exclusion and violence once publicized politically and culturally, imply
the denaturalization and politicization of society, pluralizing histories, experiences, subjects,
practices and values. Therefore, in the minority subject/group converges the very historical-political
process of formation of society, with its potentialities and contradictions. It is here that the
minorities' aesthetical-literary voice praxis acquires full poignancy and, by means of the
paradigmatic openness that art affords, it leads to a perspective of decolonization of culture and
de-catechization of mind that generate increasing social criticism and intensified political reflexivity.
(English) [ABSTRACT FROM AUTHOR]
Discutiremos, a través del análisis de la literatura producida por los intelectuales indígenas brasileños de
hoy, sobre la centralidad del discurso minoritario en términos de crítica, reconocimiento y
resistencia. Daremos énfasis a la imbricación y al suporte entre epistemología y política que
convergen y aparecen directamente en el sujeto-grupo menor. Su singularidad antropológica y su
condición de marginación, exclusión y violencia, una vez publicadas política y culturalmente,
llevan a la desnaturalización y politización de la sociedad, pluralizando historias, experiencias,
sujetos, prácticas y valores. Así, en el sujeto-grupo de minorías, converge el proceso histórico-
político de formación de la sociedad, en sus potencialidades y contradicciones. Es aquí donde la
praxis estético-literaria de las minorías adquiere toda su dramaticidad y, a través de la apertura
paradigmática posible por el arte, conduce a una perspectiva de descolonización de la cultura y
descatequización de la mente que genera una crítica social acentuada y una reflexividad política
intensificada. (Spanish) [ABSTRACT FROM AUTHOR]
Argumentaremos, por meio da análise da literatura produzida por intelectuais indígenas brasileiros/as
hodiernos/as, acerca da centralidade do lugar de fala das minorias em termos de crítica,
reconhecimento e resistência. Enfatizaremos a imbricação e o sustento entre epistemologia e
política que convergem e aparecem diretamente no sujeitogrupo menor. Sua singularidade
antropológica e sua condição de marginalização, exclusão e violência, uma vez publicizadas
política e culturalmente, implicam na desnaturalização e na politização da sociedade, pluralizando
histórias, experiências, sujeitos, práticas e valores. Assim, no sujeito-grupo de minorias, converge
o próprio processo histórico-político de formação da sociedade, em suas potencialidades e
contradições. É aqui que a voz-práxis estético-literária das minorias adquire toda a sua pungência
e, por meio da abertura paradigmática possibilitada pela arte, leva a uma perspectiva de
descolonização da cultura e de descatequização da mente que gera crítica social acentuada e
reflexividade política intensificada. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Revista Alea: Estudos Neolatinos is the property of Programa da Pos-Graduacao em Letras
Neolatinas Fac de Letras - UFRJ

Dadlani, M. B. (2020). "Queer Use of Psychoanalytic Theory as a Path to Decolonization: A Narrative

Analysis of Kleinian Object Relations." Studies in Gender & Sexuality 21(2): 119-126.
Although psychoanalytic theory is often mobilized to pathologize and discipline those who reject
colonial and racialized projections, it can also be a tool for liberation. Using an indigenous
epistemology of storytelling, I explore the colonial dynamics of power and oppression I experience
as a queer, professional woman of color. I utilize contemporary Kleinian theory to frame my
experiences, and I question the limits of what is knowable from this use of psychoanalytic theory. I
then explore Sarah Ahmed's work on Queer Use and David Eng's frame of Colonial Object
Relations as a means to understand the liberatory possibilities of psychoanalytic inquiry.
[ABSTRACT FROM AUTHOR]
Copyright of Studies in Gender & Sexuality is the property of Taylor & Francis Ltd

Cruz, M. T. F. (2020). "Using Island Wisdom to Build Our Future." Pacific Asia Inquiry 11(1): 44-44.
44 Using Island Wisdom to Build Our Future Mary Therese Flores Cruz University of Guam What
does Pacific Island/Oceanic wisdom mean to you? Pacific Island wisdom centers the production of
knowledge on the epistemologies of indigenous peoples throughout the Pacific. [Extracted from the
article]

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Copyright of Pacific Asia Inquiry is the property of University of Guam

Craven, J. M. (2020). "Indigenous Approaches to Economic Development and Sustainability." International

Critical Thought 10(1): 126-137.
Indigenous Peoples are not some homogenous mass but are grouped, belong to and identify with,
diverse groups-constructs such as culture, nation, confederacy, tribe, band, ethnicity, religion,
"race" and clan, family. But these and other groups-constructs are, like the dimensions of the
historical social formations and modes of production within which they were developed, socio-
cultural, geo-historical, economic, politico-legal and global; not a matter of biology or genes. Thus
as there are some common denominators among also diverse groups of non-Indigenous Peoples,
so it is with Indigenous Peoples: some common defining and differentiating denominators in terms
of common themes and "epistemologies" as well as "heuristics" (traditional rules of thumb)
constructs, definitions of, integrated or more "holistic" and "dialectical" approaches to:
development; growth; sustainability; roles of tradition, command and markets in posing and
answering basic questions of all social formations and modes of production: what, how, where,
when, why, for whom, to produce, distribute, utilize the means of subsistence, survival and
expanded reproduction of the society. This paper explores some differences and implications
between Indigenous versus more Eurocentric definitions and approaches to economic growth,
development and sustainability. [ABSTRACT FROM AUTHOR]
Copyright of International Critical Thought is the property of Routledge

Cordeiro, G. O. G., et al. (2020). "[Hitupmã'ax: intercultural education and specific health care for the
Maxakali people]." Historia, ciencias, saude--Manguinhos 27(1): 199-218.
This study analyzed an artifact (a book on health) conceived by the Maxakali people, called
Hitupmã'ax: curar (2008). Parallel to the project for the production of this book, the aim was to
understand the negotiation of public health in Brazil from a historical and intercultural perspective
of non-Western epistemologies. It was found that the construction of the Maxakali work
represented an effort to bridge the gap in the perception of health and health care between
indigenous and non-indigenous people. This was then used to demonstrate the importance of this
intercultural project for the shaping of public policies for indigenous people in general and
particularly for the promotion of the history, knowledge, and culture of the Maxakali people.

Chivalán Carrillo, M. and S. Posocco (2020). "Against Extraction in Guatemala: Multispecies Strategies in
Vampiric Times." Interventions: The International Journal of Postcolonial Studies 22(4): 514-532.
In this essay, we develop a speculative analysis of the agential modalities connected to the
extractive industries that dominate the present history of Guatemala. We focus on appropriation,
extraction and the destruction of places of refuge for humans and non-humans, as well as on the
strategies and responses that emerge for thinking and doing "in the ruins" in seemingly apocalyptic
conditions. We mobilize technoscience, multispecies thinking and Indigenous epistemologies to
develop a decolonial theorization of the multiple agential modalities in play in these contemporary
dynamics. More specifically, through the figures of the vampire and the snail, we explore structures
of terror in the colonial order, multispecies strategies against capture, and the colonial matrix
underpinning different planes and scales of mining of territory, bodies and substance.
Contemporary forms of extraction are the manifestation of colonial practices, but are also tied to
strategies of resistance to colonial machines and sex/race dispositifs by Indigenous, poor and
marginal constituencies organizing in defense of the commons. The essay deploys decolonial
knowledge practices and epistemologies for an analysis of the material-semiotic dimensions of
extraction and racism in contemporary Guatemala. [ABSTRACT FROM AUTHOR]
Copyright of Interventions: The International Journal of Postcolonial Studies is the property of Routledge

Chazan, M. (2020). "Making home on Anishinaabe lands: storying settler activisms in Nogojiwanong
(Peterborough, Canada)." Settler Colonial Studies 10(1): 34-53.
Reflecting on the contested nature of home-making within settler colonial contexts, this article
examines what home means and how it is practiced among differently located settlers in

182
 Nogojiwanong (Peterborough, Canada). The article analyses a case study carried out in 2016, as
part of ongoing research to document and archive stories of resistance in one settler colonial
context. It draws most explicitly on an analysis of three differently positioned settler activists'
perspectives to nuance and complicate notions of settler epistemology, futurity, and affect. It
argues that, while there is undeniable tension and violence inherent in settler allies invoking and
making home as part of their activisms in settler colonial contexts, there is also value in
understanding how some settlers are seeking to challenge dominant settler practices, feelings, and
epistemologies of home. Differently and to different extents, the stories presented begin to
destabilize settler claims to belonging and ways of knowing/being, offering possibilities for
meaningful, relational, resurgent, decolonial, and allied home-makings on Indigenous lands.
[ABSTRACT FROM AUTHOR]
Copyright of Settler Colonial Studies is the property of Taylor & Francis Ltd

Camarneiro, F. (2020). "A PEDRA E O LIVRO: QUESTÕES DE EPISTEMOLOGIA EM O ABRAÇO DA

SERPENTE." THE STONE AND THE BOOK: EPISTEMOLOGY QUESTIONS IN EMBRACE OF THE
SERPENT.(38/39): 28-46.
Our aim is to analyze the film Embrace of the Serpent (2015) along with two texts: an essay by
anthropologist Eduardo Viveiros de Castro, and the novel Heart of Darkness (1899), by Joseph
Conrad (1899). While the film depicts different encounters between indigenous people and white
explorers, the texts help us to perceive how distinct epistemologies (the anthropologist's and the
native's) are in action within these contacts. Far from Conrad's novel example (in which the
encounter represents the madness of the colonialist enterprise), Embrace of the Serpent is able to
imagine a redemption, and the white man learning from the indigene. (English) [ABSTRACT
FROM AUTHOR]
A partir de dois textos, um ensaio de Eduardo Viveiros de Castro e a novela Coração das trevas (1899),
de Joseph Conrad, analisamos como o filme O abraço da serpente (2015) representa os
encontros entre indígenas da Amazônia e os exploradores brancos. Ao percebermos distintas
epistemologias (a do antropólogo e a do nativo) presentes nesses encontros, é possível perceber
como o filme imagina esse contato de uma maneira inversa ao livro de Conrad, ou seja: enquanto
este pensa no encontro como a perda da razão, aquele imagina uma redenção, um aprendizado
distante do exemplo colonial. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Ciberlegenda is the property of Revista Ciberlegenda

Brasil, A. and C. da Silva (2020). "O povo indígena Apinayé e o Acesso à Licenciatura em Educação do
Campo da Universidade Federal do Tocantins: Algumas Reflexões. (Portuguese)." The Apinayé
indigenous people and access to the Rural Education degree of the Federal University of Tocantins: Some
reflections. (English) 28(151-159): 1-16.
This paper aims to discuss the access of the Apinayé indigenous people to the Rural Education
Degree: Codes and Languages - Arts and Music, at the Federal University of Tocantins (UFT),
Tocantinópolis campus, state of Tocantins, Brazil, as well as to dialogue with some contemporary
theorists (Brandão, 1983; Haesbaert, 2016; Lévi-Strauss, 1973; Nimuendajú, 1956; Santos, 1999)
about socio-cultural diversity in the State of Tocantins. For that, the research addresses aspects of
selection processes, didactic-pedagogical practices, language and affirmative policy programs that
(do not) favor the access and inclusion/permanence of these students in the University. The
research is of a bibliographical and exploratory nature, with a qualitativeinterpretative approach.
Since its first selection process in 2014, this graduation course annually welcomes incoming
Apinayé indigenous students. The research results show that, although UFT uses different
affirmative actions such as specific programs to welcome and support indigenous students and the
didactic-pedagogical activities implemented in the classroom in the Degree in Rural Education
have their specificities focused on the formation of the people of the countryside, all this has not
been enough to guarantee the inclusion/permanence of the indigenous people in this
undergraduate course. The largest barriers faced by Apinayé students have been the Portuguese
language and the epistemology of academia. (English) [ABSTRACT FROM AUTHOR]

183
El objetivo de este artículo es discutir el acceso de los indígenas Apinayé al Grado en Educación Rural:
Códigos e idiomas - Artes y Música en la Universidad Federal de Tocantins (UFT), Campus de
Tocantinópolis, Brasil, así como el diálogo con algunos teóricos contemporáneos (Brandão, 1983;
Haesbaert, 2016; Lévi-Strauss, 1973; Nimuendajú, 1956; Santos, 1999) sobre la diversidad
sociocultural en el Estado de Tocantins. Para este propósito, la investigación aborda aspectos de
procesos selectivos, prácticas didáctico-pedagógicas, programas de lenguaje y políticas
afirmativas que (des)favorecen el acceso e inclusión/permanencia de estos estudiantes en la
Universidad. La investigación es de carácter bibliográfico y exploratorio, con un enfoque
cualitativo-interpretativo. Desde su primer proceso de selección en 2014, este curso recibe
anualmente a los estudiantes indígenas Apinayé. Los resultados de la investigación muestran que,
aunque la UFT utiliza diferentes acciones afirmativas como programas específicos para acoger y
apoyar a los estudiantes indígenas y las actividades didáctico-pedagógicas implementadas en el
aula en el Grado en Educación Rural tienen sus especificidades centradas en la formación de los
campesinos, todo esto no ha sido suficiente para garantizar la inclusión/permanencia de los
pueblos indígenas en este curso de pregrado. Y las mayores barreras a las que se ha enfrentado
a los estudiantes Apinayé han sido la lengua portuguesa y la epistemología de la academia.
(Spanish) [ABSTRACT FROM AUTHOR]
Este artigo objetiva discutir o acesso do povo indígena Apinayé1 ao curso de Licenciatura em Educação
do Campo: Códigos e Linguagens - Artes e Música da Universidade Federal do Tocantins (UFT),
Campus de Tocantinópolis, Brasil, bem como dialogar com alguns teóricos contemporâneos
(Brandão, 1983; Haesbaert, 2016; Lévi-Strauss, 1973; Nimuendajú, 1956; Santos, 1999) acerca
da diversidade sociocultural no Estado do Tocantins. Para tanto, a investigação aborda aspectos
de processos seletivos, práticas didático-pedagógicas, linguagem e programas de políticas
afirmativas que (des)favorecem o acesso e inclusão/permanência desses estudantes na
Universidade. A pesquisa é de natureza bibliográfica e exploratória, de abordagem qualitativo-
interpretativista. Desde seu primeiro processo seletivo realizado em 2014, esse curso recebe
anualmente alunos ingressantes indígenas Apinayé. Os resultados da investigação mostram que,
apesar de a UFT utilizar diferentes ações afirmativas como programas específicos para acolher e
dar apoio aos estudantes indígenas e as atividades didático-pedagógicas implementadas em sala
de aula no curso Licenciatura em Educação do Campo terem suas especificidades voltadas à
formação dos povos do campo, tudo isso não tem sido o suficiente para garantir a
inclusão/permanência dos indígenas nesse curso de graduação. E as maiores barreiras
enfrentadas pelos Apinayé tem sido a língua portuguesa e a epistemologia da academia.
(Portuguese) [ABSTRACT FROM AUTHOR]

Beals, A. M. and C. L. Wilson (2020). "Mixed-blood: Indigenous-Black identity in colonial Canada."

AlterNative: An International Journal of Indigenous Peoples 16(1): 29-37.
In thinking through Indigenous-Blackness in colonial Canada, we explored the ramifications of the
intersections of mixed-blood Indigenous-Black identity with colonialism, racism, gender, and social
determinants of health, and how the outcomes of such intersections manifest as erasure, racism,
and fractured identity. This critical research is nested within the larger Proclaiming Our Roots
project, which uses an arts-based community-based methodology to respect and represent local
and global Indigenous ontologies and epistemologies, and utilizes digital oral storytelling,
community mapping, and semi-structured interviews as research methods. Community members
gathered in workshops held in Toronto and Halifax/Dartmouth, Canada, as these are sites where
Indigenous and Black communities came together in the face of white colonial oppression.
Community members and researchers told their stories and reshaped their geographies as acts of
resistance. This work brings to the forefront Indigenous-Black identity, and how Indigenous-Black
people manoeuvre within Western settler society. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Balthaser, B. (2020). "From Lapwai to Leningrad: Archie Phinney, Marxism, and the Making of Indigenous
Modernity." Ab Imperio(1): 39-58.

184
 Copyright of Ab Imperio is the property of Editors of Ab Imperio

Atalay, S. (2020). "Indigenous Science for a World in Crisis." Public Archaeology 19(1-4): 37-52.
A growing body of work illustrates that community-based archaeology can contribute in valuable
and meaningful ways to communities, including helping individuals and groups to heal from
historical trauma. Yet the current political climate makes it challenging, even dangerous at times, to
engage in such work. In what is being called the 'post-truth' era, there is concern that science is
under attack, and I argue that the threat is heightened for Indigenous science. For Indigenous
communities and archaeologists, efforts to work in partnership to bring Indigenous perspectives
into public view can make one a target for bullying, aggression, and hostility. This can be
damaging and have serious negative repercussions including producing further trauma for
communities and individuals. Drawing on Indigenous epistemologies, I propose a model of
'braiding knowledge' to create space for multiple ways of knowing that complement each other,
arguing that such symbiosis is necessary for our contemporary forms of knowledge production,
particularly in the current political climate. I provide the example of Archibald's approach to
'Indigenous storywork' as one method for archaeologists to explore, presenting examples drawn
from research and teaching contexts to demonstrate the potential of arts-based research methods,
such as graphic narratives, augmented reality, and animation. I propose these methods of
storywork as worthy of further exploration by archaeologists in the current divisive political climate
and as we face a world in crisis as one way of increasing science literacy. I argue that they have
the capacity to 'mobilize knowledge', allowing archaeologists to reach diverse groups, creating
space for knowledge exchange and connecting across differences. [ABSTRACT FROM AUTHOR]
Copyright of Public Archaeology is the property of Taylor & Francis Ltd

Althaus, C. (2020). "Different paradigms of evidence and knowledge: Recognising, honouring, and
celebrating Indigenous ways of knowing and being." Australian Journal of Public Administration 79(2):
187-207.
Debates over evidence-informed policymaking are predominantly structured from a western
paradigm of ontology and epistemology. Other ways of being and knowing are neither privileged by
the policy space nor the discipline, certainly not in the same way or to the same degree. This is
changing, however, in the face of cultural recognition and with diversity and inclusion agendas and
within the contexts of post-truth politics and the questioning of expertise. This article explores the
contribution of Indigenous ways of knowing and being as providing valid, alternative forms of
evidence that ought to inform the policymaking process. Australian experience suggests that
Indigenous evidence and knowledge offers unique, substantive insights that are offered as 'gifts' to
inform policy and public administration communities. This contribution is unrecognised and
unincorporated into public administration at Australia and the world's peril given that Indigenous
approaches offer new exciting ways forward for engagement, sustainability, and policy innovation.
It should not be co-opted or presumed. Indigenous peoples need to be given self-determination
avenues to decide what they wish to share or not, why, and how. This article proposes Indigenous
approaches to knowledge and evidence as offering exciting ways to advance beyond traditional
debates regarding evidence-informed policymaking. These Indigenous ways of knowing and being
inject value from other public administration paradigms beyond the western 'gold standard',
offering fresh prospects for both processes and outcomes in the policy and public administration
endeavour. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Public Administration is the property of Wiley-Blackwell

Allen, J. W. and C. E. Lalonde (2020). "Representations of natural environments, recurring characters and
ways of living with the land in children's retellings of First Nations oral narratives." Early Childhood
Research Quarterly 53: 50-63.
• Children echo oral narrative patterns from First Nations cultural educators. • Patterns of
measured descriptive elaboration are highly engaging for young children. • These patterns support
vivid representations of natural environments and story characters. • Children use these patterns to
share memorable and personalized lessons with listeners. We report on an analysis of the ways
185
 that children in five elementary school classrooms engaged with oral narrative patterns that they
experienced through their participation in a First Nations cultural education program. Our analysis
focuses on the use of a pattern of "measured descriptive elaboration", that we argue functions to
create vivid and memorable representations of local natural environments and of recurring
characters in the stories. This form of narrative patterning is described and situated in relation to
research from Indigenous scholars and allied researchers who have discussed the role of
relational epistemologies in how we understand our experience of the natural world. A verse
analysis of oral stories told by a cultural educator and of the students' retellings of these stories
suggests that children echoed many of these patterns of measured descriptive elaboration in their
story retellings. A close analysis of two retellings displays how these patterns were being used by
children to share memorable lessons with a listener, and how these patterns could support
personalized experiences of natural environments. We conclude with a discussion of ways this
research could applied in developing educational spaces that provide children with experiences of
multiple and diverse narrative resources. [ABSTRACT FROM AUTHOR]
Copyright of Early Childhood Research Quarterly is the property of Elsevier B.V.

Ali, T. and A. Shishigu (2020). "Implications of Ubuntu/Synergy for the Education System of Ethiopia."
Education Research International: 1-11.
In most sub-Saharan African states, education was carried out by missionaries, which resulted in
the incursion of foreign language and/or culture. As one of the sub-Saharan countries, Ethiopia has
faced the same scenario apart from the changes accrued during regime changes. In line with these
changes, the education philosophy, education policy, and its accompanying epistemology have
shown marked changes. However, all of them fail to encompass the sociocultural facets of the
country. As a result, the quality of education at all levels of the system has been a point of
discussion for the last several years. The current initiative (Ethiopian Education Development
Roadmap (2018-30)) is one of the offspring of a marked debate in the education sector. Therefore,
the purpose of this article is to provide a more comprehensive picture of the education system in
Ethiopia on top of philosophical scrutiny of past and current education reforms. In analyzing
education reforms, the paper draws on indigenous philosophical orientation and the values of
Ubuntu. The paper argues that the reforms introduced during regime changes are short of pledging
an indigenous knowledge base. As indigenous education is based on sound philosophical
foundations, the paper further argues that the proposed philosophical foundation can easily fit with
the culture and lifestyle of the community being considered. [ABSTRACT FROM AUTHOR]

Alfaisal, H. S. (2020). ""Speculative Epistemologies of Resistance in Hombres de maíz and Bandarshah"."

CLCWeb: Comparative Literature & Culture: A Web Journal 22(4): 1-12.
In his two-part "The literary history of world-systems" Matthew Eatough utilizes world systems
theory to examine literary studies. He makes use of Baucom's "speculative epistemologies" to
explore the connection between the global economy speculative financial instruments and the rise
of the novel in 18th century. But Eatough is interested in tracing the history of literary studies and
world systems theory. In this paper, I use speculative epistemologies to indicate ways of knowing
that are speculated in fiction. My starting point is the decolonial critique of world system theory,
which I use to formulate border reading; a reading strategy that is attentive to indigenous
epistemologies. I apply this reading to two entirely different to two works of fiction that have nothing
in common save for their articulation of indigenous epistemologies from two entirely unrelated
epistemic terrains, two entirely different colonial experiences, and two separate geocultures within
the world literary system. Miguel Angel Asturias' Hombres de maiz (Men of Maize) and Al-Tayyib
Salih's Bandarshah present viable speculative epistemologies that are profoundly engaged with
their respective political contexts Their speculative epistemologies are contextually grounded in the
very real experiences of the postcolonial condition in Guatemala (1940s) and Sudan (1960s).
[ABSTRACT FROM AUTHOR]
Copyright of CLCWeb: Comparative Literature & Culture: A Web Journal is the property of Purdue
University Press

186
⿈光國 (2019). "「實證論」與「實在論」：建構本⼟⼼理學理論的哲學基礎." Positivism vs. Realism:
Philosophical Foundations for Constructing Theories in Indigenous Psychology. 61(4): 439-456.
Positivism advocated radical empiricism for its ontology and argued that the only reality is what can
be experienced by one’s sensory organs. The only legitimate way for a scientist to recognize
objects in the world is through their representations in his mind. It is unnecessary for scientists to
seek the ultimate cause that creates the objective world beyond sensory experience. Such radical
empiricism advocates for an epistemological view, believing that scientific theories represent truth.
Therefore, Schlick (1936) proposed a famous statement that was followed by most logical
positivists: “The meaning of a proposition is the method for its verification” (Schlick, 1936). In
contrast, evolutionary epistemology adopts the ontology of “realism,” which assumes that there
exists an ontological reality beyond our sensory experience. A scientist has to construct a theory to
describe the objective world by conjecturing about the nature of its noumena. According to the
transcendental idealism proposed by Kant and the various versions derived from it. The goal of
scientific activities is the construction of theoretical models to depict the natural order. Hence
theoretical models are constructed by scientists, and though they might be independent from any
particular individual, they cannot be independent from the scientific community. Because the
noumenon of an object for study is transcendent, any scientific theory constructed by a scientist is
just an approximation to the truth, but not truth itself. Therefore, it must be examined by members
of a scientific community through various methods. Its methodology is falsification but not
verification. In order to resolve the difficulties encountered in their theoretical construction,
Indigenous psychologists have to adjust their mentality form positivism to realism. (English)
[ABSTRACT FROM AUTHOR]
實證主義者採取了「極端經驗論」(radical empiricism)的⽴場，認為藉由感官經驗所獲得的事實(empirical
facts)，就是唯⼀的「實在」(reality)，科學家不必在「經驗現象」背後，追尋任何造成此⼀現象的
原因或理 由。實證主義者的這種「本體論」⽴場，讓他們相信：科學⽅法「證實」過的知識就是「
真理」，因此他們在「⽅ 法論」上主張「實證論」，邏輯實證論者更旗幟鮮明地主張：「⼀個命題
的意義，就是證實它的⽅法」(Schlick, 1936)。康德所提出的「先驗理念論」(transcendental
idealism)，他們認為：「後實證主義」者⼤多主張科學研 究的對象是實在的，其「本體」卻是「超
越」(transcendent)⽽不可及的，永遠不可為⼈所知。⼈類感官能知覺到 的，僅是表徵「實在」的現
象⽽已。由於實在的「物⾃身」永不可及，科學家從事科學活動的⽬標，是要⽤他創造 的想像⼒
(creative imagination)，以「先驗的理念」(transcendental ideas)建構理論，描述⾃然秩序或模型。
這種 ⽬標是⼈為的建構，它們雖然可能獨⽴於特定的個⼈，但卻不能獨⽴於⼈類的活動，所以必須
經得起科學學術社群 ⽤各種不同的「實徵研究⽅法」來加以檢驗。正是因為：科學研究對象的本體(
即「物⾃身」)是超越⽽永不可及 的，科學家所建構的理論僅是「接近真理」⽽已，不代表「真理」
，它必須經得起科學社群的成員⽤各種不同的⽅ 法來加以「否證」(Popper, 1963)，因此它的⽅法
論⽴場是「否證論」，⽽不是「實證論」。本⼟⼼理學者必須 將他們的研究⼼態由「實證論」調整
成為「實在論」，才有可能解決他們在理論建構上所遭遇的困難。 (Chinese) [ABSTRACT FROM
AUTHOR]
Copyright of Chinese Journal of Psychology is the property of Wu-Nan Book Inc.

Winschiers-Theophilus, H., et al. (2019). "A classification of cultural engagements in community

technology design: introducing a transcultural approach." AI & Society 34(3): 419-435.
Community technology design has been deeply affected by paradigm shifts and dominant
discourses of its seminal disciplines, such as Human Computer Interaction, Cultural and Design
theories, and Community Development as reflected in Community Narratives. A particular
187
 distinction of community technology design endeavours has been their cultural stance, which
directs the agendas, interactions, and outcomes of the collaboration. Applying different cultural
lenses to community technology design, shifts not only practices but also directs the levels of
awareness, thereby unfolding fundamentally distinct cultural engagement approaches. Previous
community technology design research indulged in cross-, inter-, and multicultural approaches to
community engagement; it was occupied with meticulously deconstructing and reconstructing
perspectives, interactions, roles, and agendas. We argue that when deeply immersed in joint
design activities in long-term collaborations, we look beyond individual cultures and enter a
transcultural mode of engagement. A transcultural community technology design endeavour
supports a continuous creation and re-creation of new meanings, originating from individual
entities yet being diffused and continuously reflected within the existing design space. We suggest
that within community technology design, a context with abundant cultural diversity, a heightened
awareness becomes a necessity. We exemplify different instantiations of the cultural engagement
approaches within our long-term collaborations and technology design projects with indigenous
communities in Malaysian Borneo and Namibia. A transcultural approach to indigenous knowledge
preservation and digitisation efforts with indigenous communities opens up a controversial debate
about protecting versus integrating local epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of AI & Society is the property of Springer Nature

Wilson, N. J., et al. (2019). "Re-Theorizing Politics in Water Governance." Water (20734441) 11(7): 1470-
1470.
This Special Issue on water governance features a series of articles that highlight recent and
emerging concepts, approaches, and case studies to re-center and re-theorize "the political" in
relation to decision-making, use, and management—collectively, the governance of water. Key
themes that emerged from the contributions include the politics of water infrastructure and
insecurity; participatory politics and multi-scalar governance dynamics; politics related to emergent
technologies of water (bottled or packaged water, and water desalination); and Indigenous water
governance. Further reflected is a focus on diverse ontologies, epistemologies, meanings and
values of water, related contestations concerning its use, and water's importance for livelihoods,
identity, and place-making. Taken together, the articles in this Special Issue challenge the ways
that water governance remains too often depoliticized and evacuated of political content or
meaning. By re-centering the political, and by developing analytics that enable and support this
endeavor, the contributions throughout highlight the varied, contested, and important ways that
water governance needs to be recalibrated and enlivened with keen attention to politics—broadly
understood. [ABSTRACT FROM AUTHOR]
Copyright of Water (20734441) is the property of MDPI

Walters, K. L., et al. (2019). "'Before they kill my spirit entirely': insights into the lived experiences of
American Indian Alaska Native faculty at research universities." Race, Ethnicity & Education 22(5): 610-
633.
American Indian and Alaska Natives (AIAN) comprise about 2% of the US population and 0.5% of
the faculty in higher education. While scholars have documented the experiences of
underrepresented minority (URM) faculty, the perspectives of AIAN faculty at elite universities are
largely absent. Although AIAN faculty share many of the same barriers to success as URM
colleagues, their unique status as Tribal peoples and their relationship to settler colonialism pose
particular challenges and resistance strategies. Findings from a mixed methods study of 25 AIAN
faculty at research universities, employing a decolonizing, survivance-oriented framework,
examines their lived institutional experiences. The data yielded five themes regarding (1)
institutional climate, (2) mentorship, (3) family–work balance, (4) cultural taxation and role stress,
and (5) discrimination. The authors conclude that decolonization involves the repatriation of
Indigenous epistemologies and Indigenous 'place' in the growth of science, research, and
knowledge production, creating liberatory spaces within the academy. [ABSTRACT FROM
AUTHOR]
Copyright of Race, Ethnicity & Education is the property of Routledge

188
van Meijl, T., et al. (2019). "Doing Indigenous Epistemology: Internal Debates about Inside Knowledge in
Māori Society." Current Anthropology 60(2): 155-173.
Indigenous peoples around the world are exploring indigenous epistemology with the aim to
reassert the validity of their own ways of knowing and being. This assertion is taking place not only
among indigenous scholars in the academy but it is also happening among people with little or no
schooling. In this context, indigenous people often think of themselves as having "inside
knowledge" or being '"inside knowledge." This raises the question whether being inside knowledge
is a comprehensive frame forming subjectivity or whether indigenous actors are also active agents
in the process of producing knowledge. In search for an answer to this question, I analyze an
internal debate in a Māori community about the spiritual quality of water, which some Māori leaders
were reconstructing in their struggle against an extension of water rights to a coal mining
corporation. Following the ethnographic analysis, a plural conception of knowledge is proposed to
allow for different ways of knowing. [ABSTRACT FROM AUTHOR]
Copyright of Current Anthropology is the property of The Wenner-Gren Foundation for Anthropological
Research

Tremain, S. L. (2019). "Feminist Philosophy of Disability: A Genealogical Intervention." Southern Journal

of Philosophy 57(1): 132-158.
This article is a feminist intervention into the ways that disability is researched and represented in
philosophy at present. Nevertheless, some of the claims that I make over the course of the article
are also pertinent to the marginalization in philosophy of other areas of inquiry, including
philosophy of race, feminist philosophy more broadly, indigenous philosophies, and LGBTQI
philosophy. Although the discipline of philosophy largely continues to operate under the guise of
neutrality, rationality, and objectivity, the institutionalized structure of the discipline implicitly and
explicitly promotes certain ontologies, epistemologies, and methodologies as bona fide philosophy,
while casting the ontologies, epistemologies, and methodologies of marginalized philosophies as
mere simulacra of allegedly fundamental ways of knowing and doing philosophy and thus
rendering these marginalized philosophies more or less expendable. This article is designed to
show that legitimized philosophical discourses are vital mechanisms in the problematization of
disability. [ABSTRACT FROM AUTHOR]
Copyright of Southern Journal of Philosophy is the property of Wiley-Blackwell

Travers, M. (2019). "The idea of a Southern Criminology." International Journal of Comparative & Applied
Criminal Justice 43(1): 1-12.
Southern Criminology is a theoretical perspective that shifts the focus from the state criminal
justice process to global inequalities, transnational crime, and postcolonial politics. While
recognising the importance of this shift in perspective for a globalising world, this paper asks two
difficult questions. Firstly, how easy is it to generalise about whole regions of the world in
advancing a political viewpoint? Secondly, is it possible for those in the West to imagine an
alternative global criminology, if non-Western societies really do have different cultural values and
epistemologies? For example, how should we respond to traditional practices among Indigenous
Australians or a Confucian understanding of crime? These questions may make a Southern
Criminology sound impossible in the same way as other varieties of critical theory. But this paper is
intended to strengthen this emerging movement by acknowledging, and working through, potential
difficulties. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Comparative & Applied Criminal Justice is the property of Taylor &
Francis Ltd

Teorey, M. (2019). "Do You See It Too? Relationality in Pacific Northwest Sea Serpent Lore." Mosaic: An
Interdisciplinary Critical Journal 52(4): 127-148.
Arguing that the reactions to sea serpent stories reveal some key differences in the world-views
and lifeways of Indigenous and non-Indigenous residents of the Pacific Northwest, this essay

189
 examines how the epistemology of relationality contests hierarchical binaries, attempted cultural
erasure, and ownership of place. [ABSTRACT FROM AUTHOR]
Copyright of Mosaic: An Interdisciplinary Critical Journal is the property of Mosaic

Sumida Huaman, E. and P. Mataira (2019). "Beyond community engagement: centering research through
Indigenous epistemologies and peoplehood." AlterNative: An International Journal of Indigenous Peoples
15(3): 281-286.
Indigenous research as discourse and practice has challenged researchers worldwide to
foreground our work with clear attention to knowledge hierarchies and power inequities, ontologies
and epistemologies, and critical ethical considerations. Yet, in the recent decade, it is not the rise
of Indigenous research agendas but community-engaged scholarship that has been the focus of
institutionalization at universities in the USA and elsewhere. In this commentary, we revisit
Indigenous research and its political and liberatory agenda and offer a re-centering of research
through peoplehood that is founded in Indigenous connections to place, cultural practices, and
social justice work. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Stanton, C. R. (2019). "Educational Manifest Destiny: Exclusion, Role Allocation, and Functionalization in
Reservation Bordertown District Admission Policies." American Journal of Education 125(2): 201-229.
Towns that border American Indian reservations provide important contexts for studying
relationships between educational institutions and marginalized communities. This study applies
critical discourse methodologies to evaluate policies from districts bordering reservations, districts
geographically distant from reservations, and districts located on reservations. Broadly, the study
addresses the question, How do school admission policies perpetuate settler-colonialism?
Findings reveal bordertown discourse that excludes Indigenous epistemologies, restricts self-
determination, and defines the function of knowledge and peoples to reinforce Eurocentric power
structures. The study offers implications for policy makers, district leaders, and community
members working to enhance equity, particularly given increased pressure for school choice
expansion. [ABSTRACT FROM AUTHOR]

Somerville, M., et al. (2019). "Being-Country in Urban Places: Naming the World Through Australian
Aboriginal Pedagogies." Journal of Childhood Studies 44(4): 98-111.
This paper explores the pedagogies of a Murrawarri/Dharug co-researcher enacted during three
activities: becoming animal; welcome dance; and message sticks. We thinkwith Trist and consider
the possibilities of being-Country in urban places. The research draws on data collected as part of
Naming the World, an international project informed by posthuman and new materialist theorizing
and Indigenous understandings of humans as fully intertwined with the world. We grapple with the
intersection of posthuman and new materialist perspectives alongside Indigenous onto-
epistemologies in early childhood education settings. [ABSTRACT FROM AUTHOR]

Siekmann, S., et al. (2019). "Pugtallgutkellriit: Developing Researcher Identities in a Participatory Action
Research Collaborative." Journal of American Indian Education 58(1/2): 124-146.
Four Alaska Native PhD students and two non-Native university faculty have established a
Participatory Action Research (PAR) Collaborative. Our parallel research processes are shaped by
and are in turn shaping Western and Indigenous methodologies. We have come to refer to our
collaborative as Pugtallgutkellriit (those who float together as one), capturing both our
epistemology and methodology. Our discussion of positionalities and emergent and dynamic
researcher identities draws on recordings and field notes collected while collaborating in various
capacities over it years. [ABSTRACT FROM AUTHOR]
Copyright of Journal of American Indian Education is the property of Arizona State University, Center for
Indian Education

190
Shih, A. (2019). "The most perfect natural laboratory in the world: Making and knowing Hawaii National
Park." History of Science 57(4): 493-517.
This article reimagines the meanings of U.S. national parks and so-called 'natural' places in our
environmental histories and histories of science. Environmental historians have created a
compelling narrative about the creation and use of U.S. national parks as places for recreation and
natural resource conservation. Although these motivations were undoubtedly significant, I argue
that some of the early parks were created and used for a third, often overlooked, reason: to
preserve a permanent, state-sanctioned space for scientific knowledge production. Deconstructing
the concept of the "natural laboratory," I show how scientists helped justify and then benefited from
the creation of national parks. Hawaii National Park serves as my case study. Advocates of the
national park aimed to give settler colonial scientists in the Hawaiian archipelago a permanent
place for their research, while tying Hawai'i's exotic landscape into the sublime nature of the
American West. The park was framed as a perfect laboratory for U.S. experts to study "curious"
flora, fauna, and geological processes, becoming a major site of knowledge production in
volcanology. Reimagining the parks in this way has ramifications for how we think about issues of
access and justice. Environmental historians who have explored the 'dark side' of the conservation
movement have yet to consider the other half of the story: the parks not only barred certain
peoples and their ways of life, but also provided access to scientists - a set of actors whose work
was deemed more complementary to conservationist goals than the activities of the Native
Hawaiians - and marginalized local and indigenous epistemologies. Thus, the question so often
asked in environmental history, "Who is nature for?" might be supplemented by the question, "Who
has the power to know nature?"

Seroto, J. (2019). "The Embodiment of the Indigenous People by European Travel Writers at the Cape
Colony, Southern Africa." Education as Change 23(1): 1-24.
This article analyses how European travellers depicted the bodies of indigenous people in their
travel narrations. Three travel writers, Peter Kolb, Anders Sparrman and Sir John Barrow, were
selected to investigate how the bodies of indigenous people were perceived at the Cape Colony.
Grosfoguel's theoretical framework of the coloniality of power, the coloniality of knowledge and the
coloniality of being was used to ground and investigate the coloniality of the body in the Colony.
The findings suggest that the portrayal of indigenous people's bodies by Europeans in their travel
accounts has connotations of racial stereotypes, which are characterised by a colonial power
matrix of subjugation, hierarchisation, Eurocentrism, dehumanisation and objectification of
indigenous people. European travellers used the notion of Eurocentric power, the epistemology of
the West and the degradation of "being" to depict the bodies of the indigenous people.
[ABSTRACT FROM AUTHOR]

Renes, C. M. (2019). "Sung by an Indigenous Siren: Epic and Epistemology in Alexis Wright's
Carpentaria." Coolabah(27): 52-71.
One of Australia's most distinguished Indigenous authors, Alexis Wright, stages the fleeting
presence of a popular character of Northern European folklore, the mermaid, in an awarded novel
of epic proportions. The mermaid is not a haphazard appearance in this Antipodean narrative, but
one of the multiple, cross-cultural ways in which Carpentaria, first published in 2006, invites the
reader to reflect upon the ongoing tensions between the disenfranchised Indigenous minority and
the empowered non-Indigenous mainstream, and their serious lack of communication due to the
antagonistic character of their respective universes, one rooted in a capitalist paradigm of ruthless
economic exploitation and the other in a holistic, environmentalist one of country. This essay
addresses how Carpentaria, by writing across Indigenous and European genres and
epistemologies, makes a call for the deconstruction of colonial discourse, for an invigorating
Indigenous inscription into country, and for intellectual sovereignty as the condition sine-qua-non
for the Indigenous community to move forward. [ABSTRACT FROM AUTHOR]
Copyright of Coolabah is the property of Universitat de Barcelona, Australian Studies Centre

191
Rajah, S. S. (2019). "Conceptualising Community Engagement through the lens of African Indigenous
Education." Perspectives in Education 37(1): 1-14.
The conceptualisation of "community engagement" at Higher Education in South Africa remains a
topic for debate in the transformation agenda. South African Indigenous knowledge has been
transmitted and perennially refreshed through educational pedagogy that are characterized by a
sensitivity to African Philosophy, axiology and the spirit of Ubuntu. This article presents a
qualitative critical review from the perspective of African indigenous education of the
conceptualisation of community engagement. Community engagement is explored as a
contemporary pedagogical counterpart to the indigenous pedagogies that supported African
epistemology and axiology and community engagement is positioned within a natural evolution of
the South African indigenous education and human development framework. Since children are
the most vulnerable and affected community it is postulated that a student-centred framework for
community engagement would offer an empowering praxis for a new South African Indigenous
Education. Community engagement conceptualised within African Indigenous Knowledge Systems
is argued as a means towards authentic transformation giving "voice" and "agency" to communities
across all levels of education. Within this framework, the article affirms the use of indigenous
concepts and practices within a transformed education system where Higher Education assumes a
key role-player in human development from the cradle to the grave. [ABSTRACT FROM AUTHOR]

Pugliese, J. (2019). "For the instantiation of migrant decolonising practices." Altreitalie(59): 53-66.
This special Forum explores some key aspects on Italian migrants' relationships with First Nations
people in Australia, including their complicity in settler colonialism and their solidarity with
Indigenous struggles. Taking into consideration the Australian context, this forum aims to instigate
an intellectual dialogue around the need to decolonise Italian migration history worldwide. A
decolonising approach requires not just the recognition that millions of Italians have migrated to
settler colonial societies, but also a theoretical and methodological reflection on how migration
history needs to be informed by Indigenous epistemologies. The forum is divided in six parts. After
a methodological introduction by Francesco Ricatti, the artist Paola Balla reflects on her life and
work as a Wemba-Wemba and Gunditjmara woman and artist, whose father and paternal family
came to Australia from Calabria. Her contribution emphasises the need to relearn the history of
settler colonial nations from the perspective of Indigenous women. Federica Verdina and John
Kinder then explore from a linguistic perspective the anthropological discourse in the Italian
language concerning Aboriginal people in the late nineteenth and early twentieth century. The next
contribution, from Matteo Dutto, focuses on the visual and cinematic representation of the
encounters between Indigenous and Italian migrants in Australia. Maria Pallotta-Chiarolli then
reflects on the complex methodologies that are required when studying personal relationships
between Italian migrants and Indigenous people. The forum is concluded by Joseph Pugliese's
personal reflections on his scholarly and activist involvement in decolonial practices within the
Australian context. (English) [ABSTRACT FROM AUTHOR]
Este Foro explora algunos aspectos cruciales de la relación entre los migrantes italianos y las
comunidades indígenas australianas, incluyendo su complicidad en los procesos de colonización y
las formas de solidaridad con las luchas de los pueblos indígenas. Teniendo en cuenta el contexto
australiano, el foro pretende estimular un debate intelectual sobre la necesidad de descolonizar la
historia de la migración italiana en el mundo. Un enfoque decolonial requiere no sólo el
reconocimiento del hecho de que millones de italianos han emigrado a las sociedades coloniales,
sino también una reflexión teórica y metodológica sobre la forma en que la historia de la migración
debería ser influenciada por las epistemologías indígenas. El foro está dividido en seis partes.
Después de la introducción metodológica de Francesco Ricatti, la artista Paola Balla reflexiona
sobre su vida y obra como mujer y artista Wemba-Wemba y Gunditjmara, cuyo padre y familia
paterna emigraron de Calabria a Australia. Su contribución subraya la necesidad de volver a
aprender la historia de los países coloniales desde la perspectiva de las mujeres indígenas.
Federica Verdina y John Kinder exploran entonces desde una perspectiva lingüística el discurso
antropológico en italiano sobre los aborígenes a finales del siglo xix y principios del xx. La
siguiente sección, de Matteo Dutto, se centra en la representación visual y cinematográfica de los

192
 encuentros entre indígenas y migrantes italianos en Australia. Maria Pallotta-Chiarolli reflexiona de
consecuencia sobre los complejos métodos de estudio que son necesarios al considerar las
relaciones entre los migrantes italianos y los pueblos indígenas. El foro se cierra con una reflexión
personal de Joseph Pugliese sobre su participación en las prácticas decoloniales en el contexto
australiano, tanto como académico como activista. (Spanish) [ABSTRACT FROM AUTHOR]
Ce Forum explore quelques aspects cruciaux du rapport entre les immigrants italiens et les communautés
indigènes en Australie, y compris leur complicité dans les processus de colonisation, ainsi que les
pratiques de solidarité avec les luttes des populations indigènes. Le but de ce Forum est de lancer
une discussion intellectuelle sur le besoin de «décoloniser» l'histoire de l'émigration italienne dans
le monde. Une approche décoloniale exige non seulement l'acceptation du fait que des millions
d'italiens sont émigrés vers des sociétés coloniales, mais aussi une réflexion théorique et
méthodologique concernant l'espace que les épistémologies indigènes doivent trover das l'écriture
de l'histoire migratoire. Le Forum se partage en six sections. Après l'introduction méthodologique
par Francesco Ricatti, l'artiste Paola Balla, dont le père et la famille étaient venus an Australie de
Calabrie, refléchit sur sa vie en tant que femme et artiste Wemba-Wemba et Gunditamara; son
texte souligne la nécessité de ré-apprendre l'histoire des pays coloniaux à partir du point de vue
des femmes indigènes. Federica Verdina et John Kinder, qui adoptent la perspective linguistique,
se penchent sur le discours anthropologique en italien entre xix et xx portant sur les Aborigènes.
La section suivante, par Matteo Dutto, se concentre sur le représentation visuelle et cinématique
des rencontres entre les immigrants italiens et les indigènes. Maria Pallotta-Chiarolli refléchit sur
les méthodologie complexes qui sont nécessaires lorsqu'on veut considérer les relations entre les
migrants italiens et les locaux. Le Forum s'achève par une réflexion personelle par Joseph
Pugliese sur sa propre participation à des pratiques décoloniales au sein du contexte australien,
soit comme spécialiste soit comme militant. (French) [ABSTRACT FROM AUTHOR]
Il Forum esplora alcuni aspetti cruciali del rapporto fra i migranti italiani e le comunità indigene australiane,
comprese la loro complicità nei processi di colonizzazione, e le forme di solidarietà con le lotte
delle popolazioni indigene. Prendendo in considerazione il contesto australiano, questo forum
intende stimolare un dibattito sul bisogno di decolonizzare la storia della migrazione italiana nel
mondo. Un approccio decoloniale richiede non solo il riconoscimento del fatto che milioni di italiani
sono emigrati in società coloniali, ma anche una riflessione teorica e metodologica su come la
storia delle migrazioni debba essere influenzata dalle epistemologie indigene. Il forum è diviso in
sei parti. Dopo l'introduzione metodologica di Francesco Ricatti, l'artista Paola Balla riflette sulla
sua vita e sul suo lavoro come donna e artista Wemba-Wemba e Gunditjmara, il cui padre e la cui
famiglia paterna sono emigrati in Australia dalla Calabria. Il suo contributo sottolinea la necessità
di riscrivere la storia dei paesi coloniali dalla prospettiva delle donne indigene. Federica Verdina e
John Kinder esplorano poi, da una prospettiva linguistica, la terminologia italiana sugli Aborigeni
alla fine del diciannovesimo secolo e all'inizio del ventesimo secolo. La sezione successiva, a firma
di Matteo Dutto, si concentra sulla rappresentazione visiva e cinematica degli incontri fra indigeni e
migranti italiani in Australia. Maria Pallotta-Chiarolli riflette poi sulle complesse metodologie di
studio che sono necessarie quando si considerano le relazioni fra migranti italiani e persone
indigene. Il forum si chiude con una riflessione personale di Joseph Pugliese sulla sua
partecipazione a pratiche decoloniali nel contesto australiano, sia come accademico che come
attivista. (Italian) [ABSTRACT FROM AUTHOR]
Copyright of Altreitalie is the property of Centro Altreitalie

Overman-Tsai, S. (2019). "Stephanie Nohelani Teves. Defiant Indigeneity: The Politics of Hawaiian
Performance." Modern Drama 62(3): 378-381.
Defiant Indigeneity is a compelling illumination of contemporary performances that defy and resist
settler-colonial politics and their appropriation of aloha as a performance of acquiescence. Through
her analysis of Native Hawaiian performances, Teves points out new ways of identifying
Indigenous identity as fully present and critical of limiting epistemologies. [ABSTRACT FROM
AUTHOR]
Copyright of Modern Drama is the property of University of Toronto Press

193
Ndofirepi, A. P. and E. T. Gwaravanda (2019). "Epistemic (in)justice in African universities: a perspective
of the politics of knowledge." Educational Review 71(5): 581-594.
From a theoretical standpoint, the paper challenges the existing unfair representation of knowledge
systems in the African university. We argue that the continued domination of Eurocentric
epistemology in African universities at the expense of African indigenous knowledge systems is
unjust. We provide evidence of existing models of knowledge across disciplines with the African
universities and show that these models range from exclusively Western knowledge to a weak
inclusion of African knowledge systems. We critically examine the educational implications of
epistemic injustice to the African university and to African development. In the light of that
background, we propose de-colonial thinking as a way of re-centring the African knowledge
systems for the purpose of relevance and authenticity within the African university. [ABSTRACT
FROM AUTHOR]
Copyright of Educational Review is the property of Routledge

Na'puti, T. R. (2019). "Archipelagic rhetoric: remapping the Marianas and challenging militarization from "A
Stirring Place"." Communication & Critical/Cultural Studies 16(1): 4-25.
Engaging critical rhetorical fieldwork in the Mariana Islands archipelago, this article destabilizes
colonial naming projects and US federal control that dispossess island places from Indigenous
peoples. On Euro-American and military maps, archipelagoes are depicted as distant, tiny, empty,
or merely (is)lands for US geostrategic control. I argue for a remapping of the Marianas as
expansive, oceanic sites of resistance to colonial cartographic violence and US militarization.
Fieldwork in the Marianas demonstrates how Indigenous epistemologies function as archipelagic
rhetoric enacted through a Chamoru sense of place. I examine these fluid relational connections to
place and their implications for decolonization. [ABSTRACT FROM AUTHOR]
Copyright of Communication & Critical/Cultural Studies is the property of Taylor & Francis Ltd

Monaghan, L. F., et al. (2019). "Obesity, neoliberalism and epidemic psychology: critical commentary and
alternative approaches to public health." Critical Public Health 28(5): 498-508.
Obesity and neoliberalism are two concepts that generate plenty of concern and debate, arguably
leading to more heat than light when terms like 'epidemic' are thrown into the fray. Drawing from
critical weight studies, this paper offers critical commentary on the recent designation of obesity as
a 'neoliberal epidemic' that can be attributed to energy-dense foods and a toxic mode of political
economic organization. After delineating neoliberalism and the use of this concept in health
studies, discussion turns towards contrasting invocations in the 'fat field' before seeking to navigate
a course through this terrain. In addition to contributing to critical weight studies and the obesity
debate, this commentary engages discussions on the perils of invoking neoliberalism in public
health critique. In conclusion, we move from critique to hope with reference to epistemologies
derived from alternative health practices, notably frameworks incorporating Indigenous
knowledge(s).

Mohammed, W. F. (2019). "Journalistic griots: The marginalization of indigenous language news and oral
epistemologies in Ghana." Radio Journal: International Studies in Broadcast & Audio Media 17(2): 235-
252.
This study examines news production and newsroom culture in radio stations in Ghana's Northern
Region. It explores the dynamics of news production and delivery in indigenous language
newsrooms. Through in-depth interviews with eight indigenous language news presenters and
journalists, the study critically explores the intricacies of news production, drawing attention to how
news production is contextualized within this society. Through an oral epistemological approach, I
argue that news journalists and presenters draw on orature and oral epistemologies to build their
news-presenting personas and personalities in a way that positions them as frame sponsors who
intentionally set the agenda for news content by unilaterally selecting specific stories to air. This
study presents novel ways to conceptualize framing and agenda-setting while demonstrating the
usefulness of customizing theory for specific sociocultural contexts. The study presents theoretical

194
 and practical implications to bridge the gap between theory and praxis while rethinking news
production in Global South contexts such as Ghana. [ABSTRACT FROM AUTHOR]
Copyright of Radio Journal: International Studies in Broadcast & Audio Media is the property of Intellect
Ltd.

Minai, N. (2019). ""WHO GAVE YOUR BODY BACK TO YOU?" LITERARY AND VISUAL
CARTOGRAPHIES OF EROTIC SOVEREIGNTY IN THE POETRY OF QWO-LI DRISKILL." Imaginations
Journal 10(1): 251-293.
US settler colonialism deploys metapolitical force against Indigenous epistemologies of land and
body to destroy, erase, and contain Indigenous sovereignty and nationhood. Literary and visual
grammars are crucial to these settler biopolitical and necropolitical technologies -- and Indigenous
resistance. "Love Poems: 1838-1839" by Cherokee Two-Spirit poet scholar Qwo-Li Driskill
challenges a settler-colonial cartography of time and space by disrupting the visual grammars of
settler colonialism as they manifest in literary forms and rules. Driskill resists and refuses how
settlers use writing as a visual and literary activity both to produce and reproduce time as linear
and land as fungible object. Creating a specifically Indigenous literary/visual cartography of a
Sovereign Erotic, I argue that Driskill disrupts settler heteronormativity of writing/mapping land and
body, by impressing an Indigenous literary and visual form onto the page. These cartographies
rewrite/map time and space according to Indigenous knowledges and practices of land and love.
"Love Poems 1838-1839" is, then, a poem which is both story and map of erotic sovereignty as a
crucial component of Indigenous nationhood and presence on the lands of the Americas. (English)
[ABSTRACT FROM AUTHOR]
L'idéologie des colons américains déploie une force métapolitique contre les épistémologies autochtones
de lieu et de corps afin de détruite, d'effacer et de contenir la souveraineté et le sentiment de
nation des Autochtones. Les grammaires littéraires et visuelles sont essentielles aux technologies
biopolitiques et nécropolitiques de ces colons--et à la résistance autochtone. "Love Poems: 1838-
1839" du poète et érudit Qwo-Li Driskill de la nation Cherokee Two-Spirit, remet en cause la
cartographie spatiale et temporelle coloniale des colons en perturbant les grammaires visuelles
colonialistes telles qu'elles se manifestent dans les formes et les règles littéraires. Driskill résiste et
refuse la manière dont les colons utilisent l'écriture comme une activité visuelle et littéraire visant à
produire et reproduire le temps comme un concept linéraire et le lieu comme un objet fongible. En
créant une cartographie littéraire et visuelle spécifiquement autochtone d'un Erotique Souverain,
j'avance que Driskill interrompt l'hétéronormativité coloniale de l'écriture et la cartographie du lieu
et du corps, en imposant une forme littéraire et visuelle indigène sur les pages. Ces cartographies
redécrivent et redessinent l'espace et le temps selon les savoirs autochtones ainsi que leurs
pratiques du lieu et de l'amour. "Love Poems 1838-1839" est donc un poème qui raconte et
dessine la carte de la souveraineté érotique comme une composante cruciale du sens de nation et
de la présence autochtones sur le territoire des Amériques. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Imaginations Journal is the property of Imaginations Journal

McDermott, D. (2019). ""Big Sister" Wisdom: How might non-Indigenous speech-language pathologists
genuinely, and effectively, engage with Indigenous Australia?" International journal of speech-language
pathology 21(3): 252-262.
Speech Pathology Australia, through its landmark project for the profession, "Speech Pathology
2030 - making futures happen" (SP 2030), calls for speech-language pathologists to "respond (to
presenting clients) in ways that respect each person's culture, language, life experiences, and
preferences" (Speech Pathology Australia, 2016, p. viii). Such engagement, it holds, is central to
successful practice. Meeting the needs of Aboriginal and/or Torres Strait Islander (Indigenous)
clients and communities, however, requires a skilled response to client wholeness, to their
indissoluble, and unique, immersion in their: indigeneity; lived cultural experience; and the social,
geographical, economic and political realities that surround them. Equally, the achievement of a
truly-effective engagement, one able to engender desired outcomes, is also dependent on the
challenging achievement of culturally-safe practice. Given that the relevant literature is, historically,

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 based on a privileging of western purviews, this article asserts the validity of incorporating (pan-
)Indigenous epistemologies and perspectives. As well as the Indigenous health and cultural safety
literature, then, this article draws on particular Indigenous professional experience as a locus of
good-practice evidence, one capable of contributing additional insights to best address the
question: "How might Non-Indigenous speech-language pathologists really engage, effectively,
with Indigenous Australia?". It introduces a guiding rubric, "Meet People in their Own Reality", as a
tool with which to examine how engagement, in the service of more-effective practice, can be
optimised in four exemplar domains of SP 2030.

Mansilla QuiÑOnes, P., et al. (2019). "Geografía de las ausencias, colonialidad del estar y el territorio
como sustantivo crítico en las epistemologías del Sur." Geography of absences, coloniality of the being
and the territory as a critical substantive in the South epistemologies. 24(86): 148-161.
The production of geographic knowledge in Latin America is submitted to critical judgment from the
perspective of the epistemologies of the South developed by Boaventura de Sousa Santos,
generating a dialogue between the sociology of absences and the production of absences in
geographical thinking. It is question the spatial dimension of coloniality, proposing to integrate the
concept of coloniality of being, and deepens the nature / culture and body of space dichotomies in
present modern science. Subsequently, in the search for answers of the geography of absences,
the urgent need of land is investigated as a critical noun of contemporary social movements that
answers to the moderncapitalist- colonial-patriarchal reason of science, disputing spaces for the
production of geographical knowledge - indigenous, peasants, afro-descendants, - that have been
commonly denied. The conclusion of the article allow us to propose an approach to the concept of
territory from ways of imagining, meaning, making and knowing with / in the territory generated by
the communities, in order to contribute to the design of alternative territorialities to the prevailing
modern-colonial territorial order. (English) [ABSTRACT FROM AUTHOR]
Se somete a juicio crítico la producción de conocimiento geográfico en América Latina desde la
perspectiva de las epistemologías del Sur desarrolladas por Boaventura de Sousa Santos,
generando un diálogo entre la sociología de las ausencias y la producción de ausencias en el
pensamiento geográfico. Se indaga en la dimensión espacial de la colonialidad, proponiendo
integrar el concepto de colonialidad del estar, y se profundiza en las dicotomías naturaleza/cultura
y cuerpo/espacio, presentes en la ciencia moderna. Posteriormente, en la búsqueda de
respuestas frente a la geografía de las ausencias, se indaga en la emergencia del territorio a
modo de sustantivo crítico de los movimientos sociales contemporáneos que contesta la razón
moderno-capitalistacolonial- patriarcal de las ciencias, disputando espacios para la producción de
conocimientos geográficos - indígenas, campesinos, afrodescendientes, - que comúnmente han
sido negados. Las reflexiones del artículo permiten proponer una aproximación al concepto de
territorio desde las formas de imaginar, significar, hacer y conocer con/en el territorio que generan
las comunidades, con el fin de aportar al diseño de territorialidades alternativas al orden territorial
moderno-colonial imperante. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Utopia y Praxis Latinoamericana is the property of Revista de Filosofia-Universidad del Zulia

Mahlangu, P. M. and T. C. Garutsa (2019). "A Transdisciplinary Approach and Indigenous Knowledge as
Transformative Tools in Pedagogical Design: The Case of the Centre for Transdisciplinary Studies,
University of Fort Hare." Africa Education Review 16(5): 60-69.
Higher education institutions (HEIs) are drivers of social change embedded in a society which is
experiencing increasingly complex and multifaceted crises. This is partly attributable to the use of
conventional and deterministic problem-solving curricula. A combination of a transdisciplinary
approach and indigenous knowledge (IK) as transformative tools in complex systems is critical for
pedagogy. This interface embraces the African heritage in Western epistemology putting it on a
curricula pedestal which is currently Western-oriented. This article shows how a transdisciplinary
approach and IK can transform pedagogies in HEIs through mutual learning and dialogue across
disciplines by reflecting on the Life Knowledge Action/Grounding Programme which is a course
offered at the University of Fort Hare, South Africa. The article suggests an integration of

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 transdisciplinarity and IK as powerful catalysts for transformation in pedagogical design.
[ABSTRACT FROM AUTHOR]
Copyright of Africa Education Review is the property of Routledge

Lira, A., et al. (2019). "Doing the work, considering the entanglements of the research team while undoing
settler colonialism." Gender & Education 31(4): 475-489.
This paper presents the work of three researchers in a self-study on researcher positionality using
the reflective practice and pedagogy of correspondence as preparation for future work with
mapuche women in Chile. We start from the assumption that research with and on indigenous
groups has a historical debt to consider given the ways in which it has historically perpetuated and
been complicit in violence against indigenous people. With this is mind we ask: what can a focus
on researcher's positionality and epistemologies bring to future work on mapuche women's
educational experience? What does it contribute to work that refuses the violence that academia
perpetuates on indigenous knowledges and communities? This paper is an invitation to reflect on
how we can decolonize our methodologies as a way to work through the historical debt that
academia has with and to indigenous groups. [ABSTRACT FROM AUTHOR]
Copyright of Gender & Education is the property of Routledge

Koskinen, I. and K. Rolin (2019). "Scientific/Intellectual Movements Remedying Epistemic Injustice: The
Case of Indigenous Studies." Philosophy of Science 86(5): 1052-1063.
Whereas much of the literature in the social epistemology of scientific knowledge has focused
either on scientific communities or research groups, we examine the epistemic significance of
scientific/intellectual movements (SIMs). We argue that certain types of SIMs can play an
important epistemic role in science: they can remedy epistemic injustices in scientific practices.
SIMs can counteract epistemic injustices effectively because many forms of epistemic injustice
require structural and not merely individual remedies. To illustrate our argument, we discuss the
case of indigenous studies. [ABSTRACT FROM AUTHOR]
Copyright of Philosophy of Science is the property of Cambridge University Press

Kearney, A., et al. (2019). "Kincentric Ecology, Species Maintenance and the Relational Power of Place in
Northern Australia." Oceania 89(3): 316-335.
This paper considers themes of species maintenance and place engagement in Yanyuwa country,
northern Australia. It traces the complexity of interpretations and relational contexts involved in
places that are commonly – and we argue – misleadingly, referred to as increase and magic sites.
Examining one specific place, at which people carry out maintenance rituals, we explore the
complex bonds that unite Yanyuwa with the geography that is the Ancestral Hill Kangaroo. Not
content with the classificatory habit of declaring actions either increase oriented or hunting magic,
this research more fully explicates the relational substance of places that play a key role in
ecological health. This is achieved by asking how might the profundity of a place of relational
importance, such as a maintenance site, be better understood and written of in ways that convey
an Indigenous ontology and epistemology? [ABSTRACT FROM AUTHOR]
Copyright of Oceania is the property of Wiley-Blackwell

Johnson, K. (2019). "HEADS, HEARTS, AND MUSEUMS: THE UNSETTLING PEDAGOGIES OF KENT
MONKMAN'S SHAME AND PREJUDICE: A STORY OF RESILIENCE." Canadian Journal for the Study of
Adult Education 31(2): 35-50.
Museums as colonial institutions are filled with the tensions and contradictions of competing
discourses. This makes them complex sites of public pedagogy and informal adult education and
learning. But they are also becoming important spaces of counter-narrative, self-representation,
and resistance as Indigenous artists and curators intervene, and thus key spaces for settler
education and truth telling about colonialism. My study inquires into the pedagogies of Cree artist
Kent Monkman's touring exhibition Shame and Prejudice: A Story of Resilience through the lens of
my own unsettling as I engage autoethnographically with the exhibition. I highlight the unsettling
pedagogical potentials of Monkman's exhibition and contend that, as a site of experiential learning

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 that challenges Euro-Western epistemologies and pedagogies with more holistic, relational, storied
approaches, the exhibition offers much to unsettle and inform public pedagogy and adult education
theory, practice, and research within and beyond museums. (English) [ABSTRACT FROM
AUTHOR]
À titre d'institutions coloniales, les musées regorgent de tensions et de contradictions entre discours
opposés. Conséquemment, ils représentent des sites complexes de pédagogie publique et
d'éducation et d'apprentissage informels des adultes. Cela étant dit, ils assument aussi le rôle
d'espaces importants de contre-récits, d'autoreprésentation et de résistance grâce à l'intervention
d'artistes et de d'équipes de conservation autochtones et deviennent donc des espaces critiques
pour l'éducation des peuples coloniaux et l'affirmation de la vérité au sujet du colonialisme. Mon
étude explore les pédagogies de l'exposition itinérante de l'artiste cri Kent Monkman intitulée
«Shame and Prejudice: A Story of Resilience» à partir de ma propre expérience troublante
d'engagement auto-ethnographique avec cette exposition. Je souligne le potentiel pédagogique
troublant de l'exposition de Monkman en soutenant que, en tant que site d'apprentissage
expérientiel qui remet en question les épistémologies et les pédagogies euro-occidentales à l'aide
d'approches plus holistiques, relationnelles et riches en histoire, cette exposition présente de
nombreuses dimensions pouvant à la fois troubler et orienter la pédagogie publique ainsi que la
théorie, la pratique et la recherche dans le domaine de l'éducation des adultes, et ce, à la fois au
sein et au-delà des musées. (French) [ABSTRACT FROM AUTHOR]

Jaworsky, D. (2019). "An allied research paradigm for epidemiology research with Indigenous peoples."
Archives of public health = Archives belges de sante publique 77: 22.
Background: There is no shortage of epidemiology research describing the ill health of Indigenous
peoples in Canada and globally and many of these studies have had negative repercussions on
Indigenous communities. However, epidemiology can also be a helpful tool for supporting the
health and health services of communities. This paper challenges the reader to consider the harms
of epidemiology which essentialize Indigenous communities as sick and in need of help. It then
discusses, from the perspective of a settler physician and clinical epidemiology student, how we
may be able reconcile the field of epidemiology research with the needs of Indigenous
communities. In doing so, it describes an allied research paradigm for epidemiology.; Results:
Although qualitative research has been substantially informed by critical feminist theories, uptake
in quantitative research has been sparser. It is even more rare for Indigenous methodologies to be
used to inform quantitative research. This paper is written from a personal perspective, reflecting
on the author's prior experiences as well as existing literature on critical feminist theory and
Indigenous methodologies, to describe an allied research paradigm. This allied research paradigm
follows an ontology that explores the subjectivity within epidemiology and the influence of the
positionality of the researcher. It follows an epistemology that understands that knowledge can be
generated through many ways including, but not limited to statistical analyses. It follows an
axiology that research aims to affect social change and improve the lives of the communities
participating in the research. It follows a methodology that is participatory and empowers
community partners to meaningfully contribute to statistical research. This allied research
paradigm, which makes no claims to universality, describes several important principles:
reconciliation, relationships, perspective, positionality, self-determination and accountability.;
Conclusion: Researchers who wish to engage in research in allyship with Indigenous communities
must understand the colonial history embedded in health research, commit to a process that
honours meaningful relationships with community partners, and carefully consider the implications
of their work.; Competing Interests: Competing interestsThe author has no financial or non-
financial competing interests to declare.

Jaworsky, D. (2019). "An allied research paradigm for epidemiology research with Indigenous peoples."
Archives of Public Health 77(22): (20 May 2019).
Background: There is no shortage of epidemiology research describing the ill health of Indigenous
peoples in Canada and globally and many of these studies have had negative repercussions on
Indigenous communities. However, epidemiology can also be a helpful tool for supporting the

198
 health and health services of communities. This paper challenges the reader to consider the harms
of epidemiology which essentialize Indigenous communities as sick and in need of help. It then
discusses, from the perspective of a settler physician and clinical epidemiology student, how we
may be able reconcile the field of epidemiology research with the needs of Indigenous
communities. In doing so, it describes an allied research paradigm for epidemiology. Results:
Although qualitative research has been substantially informed by critical feminist theories, uptake
in quantitative research has been sparser. It is even more rare for Indigenous methodologies to be
used to inform quantitative research. This paper is written from a personal perspective, reflecting
on the author's prior experiences as well as existing literature on critical feminist theory and
Indigenous methodologies, to describe an allied research paradigm. This allied research paradigm
follows an ontology that explores the subjectivity within epidemiology and the influence of the
positionality of the researcher. It follows an epistemology that understands that knowledge can be
generated through many ways including, but not limited to statistical analyses. It follows an
axiology that research aims to affect social change and improve the lives of the communities
participating in the research. It follows a methodology that is participatory and empowers
community partners to meaningfully contribute to statistical research. This allied research
paradigm, which makes no claims to universality, describes several important principles:
reconciliation, relationships, perspective, positionality, self-determination and accountability.
Conclusion: Researchers who wish to engage in research in allyship with Indigenous communities
must understand the colonial history embedded in health research, commit to a process that
honours meaningful relationships with community partners, and carefully consider the implications
of their work.

Ionita, I. (2019). "CHAPTER 7: Anti-Utilitarian Empathy: an Ethical and Epistemological Journey." At the
Interface / Probing the Boundaries 123: 82-91.
If time is money and the human being an endless range of the homo oeconomicus figure who
maximizes profit/pleasure by minimizing losses/pain, isn't empathy eminently anti-utilitarian? Isn't
the effort to connect with the Other, by putting oneself in the place of the Other in order to
understand their perspective from their point of view, a risk of minimizing profit/pleasure by
maximizing losses/pain? And isn't that a promising prospect? Stemming from this questioning, the
paper tells the story of an interdisciplinary doctoral research in development studies on the
nomadic concept of empathy. Beyond inter- or trans-disciplinary, empathy becomes an
undisciplined concept, which not only navigates from a discipline to the next, but also questions the
ethics and epistemology of every step of the way by taking the researcher into unexpected
conceptual, geographical and geopolitical territories. In this case, it moves conceptually from anti-
utilitarianism to decoloniality; geographically, from Geneva to Quebec and Ontario; and
geopolitically, from a Western perspective to Indigenous loci of enunciation. Through three
hypostases, empathy raises some interesting ethical and methodological questions in the realm of
social sciences. While trying to answer the initial question of the pertinence of an anti-utilitarian
type of empathy by exploring what seemed to be from afar an original case study, the concept took
the researcher to Canada, to the Iroquois nations and their notion of responsibility towards the 7th
generation into the future. However, when confronted with the complex colonial dimension of the
relationship with the Indigenous peoples, the concept became a heuristic tool for the researcher
who had to redefine her own capacity to empathize with her interlocutors, which in turn redefined
her entire project. Undisciplined, empathy finally became an ethical decolonial practice, helping the
researcher build unexpected bridges between several schools of thought and perceive a
reciprocal, respectful and responsible dialogue. [ABSTRACT FROM AUTHOR]
Copyright of At the Interface / Probing the Boundaries is the property of Brill / Rodopi

Horsthemke, K. (2019). "‚Epistemologische Vielfalt' und Global Citizenship Education. (German)."

Zeitschrift für Internationale Bildungsforschung und Entwicklungspädagogik 42(4): 19-26.
Three broad kinds of orientation can be identified with regard to (global) citizenship education, or
(G)CE: cosmopolitanism, localism, and relationalism. They differ in their respective approaches not
only to cultural transmission and instruction but also to knowledge and knowledge production. My

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 aim in this paper is to interrogate the notion of local or indigenous knowledge in (G)CE research
and to investigate whether the postcolonial idea of epistemological diversity does not involve a
mistaken sense of 'epistemology'. I argue that there are good reasons for an unequivocal and
universally applicable understanding of knowledge and epistemology in (global) citizenship
education and GCE research - and for being able to distinguish between knowledge and non-
knowledge. A relevantly modified cosmopolitanism acknowledges differences in practical epistemic
priorities, without these amounting to 'diverse epistemologies'. (English) [ABSTRACT FROM
AUTHOR]
In der Debatte über (Welt-)Bürgerbildung - (Global) Citizenship Education oder (G)CE - und ihre
epistemologischen, moralischen und politischen Grundlagen werden im Wesentlichen drei
Positionen unterschieden: Kosmopolitismus, Lokalismus und Relationalismus. Die in diesem
Kontext häufig erhobenen Forderungen nach epistemologischer Vielfalt werden im Folgenden
kritisch geprüft. Damit ist das Ziel verbunden, plausibel zu machen, dass GCE sich nur auf Basis
eines eindeutigen, allgemeingültigen und universalistischen Wissensverständnisses angemessen
begründen lässt, welches erlaubt Wissen von Nichtwissen und Wissenschaft von Aberglauben zu
unterscheiden. Ein entsprechend modifizierter Kosmopolitismus nimmt Unterschiede in
praktischen epistemischen Prioritäten zur Kenntnis, ohne dass diese auf eine Vielfalt von
Epistemologien hinauslaufen. (German) [ABSTRACT FROM AUTHOR]

Hlalele, D. J. (2019). "Indigenous Knowledge Systems and Sustainable Learning In Rural South Africa."
Australian & International Journal of Rural Education 29(1): 88-100.
Calls for a decolonized curriculum in South Africa are gaining momentum. Contrary to the school
curriculum that privileges knowledge from a western perspective, Indigenous Knowledge Systems
(IKS) appreciate and draw from local content and forms of knowing. A number of studies have
expressed the value of IKS, and the need for educational processes to be properly contextualized
within local knowledge and language in South Africa. This paper suggests a break away from the
current western modalities in teaching and learning and argues for unlocking and unleashing IKS
[local and latent] through decolonizing the curriculum. However, the uptake of such in the midst of
a longstanding 'colonized' curriculum seems to be daunting. Guided by Appreciative Inquiry (AI),
the paper reports on the narratives of three rural teachers regarding their understanding of IKS as
they consciously work against western hegemony, ideologies, epistemologies, ontologies and
axiologies. Working against western ideology may require an observation that learning takes place
within, across and between contexts. From a learning ecology perspective, schools are seen to
exist within an ecology where they are influenced by and also influence surrounding communities
(contexts). The Department of Basic Education states that rural learning ecologies in South Africa
are constituted by over ten million learners. The learners are expected to learn western knowledge
and apply such in search of sustainable livelihoods. Data generated through these stories, was
analysed through critical discourse analysis (at textual, social and discursive levels). The study
finds that dislodging the dominant western epistemologies demystifies authenticity of learning
practices and experiences, learning content and embraces indigenous communities and their
knowledge. The implication involves the appreciation of indigenous knowledge systems as genuine
and acceptable knowledge that may not necessarily need to be validated through western modes.
[ABSTRACT FROM AUTHOR]

Hinzo, A. M. and L. S. Clark (2019). "Digital survivance and Trickster humor: exploring visual and digital
Indigenous epistemologies in the #NoDAPL movement." Information, Communication & Society 22(6):
791-807.
The decolonizing turn in the humanities and social sciences calls for scholarship that analyzes
social media practices through the lens of Indigenous epistemologies. In this article, we model the
ways that Indigenous epistemologies might contribute to theories of social media practices as we
explore ways that the digital image can drive identification with and engagement in political acts.
The article analyzes social media tropes circulated across various platforms among Indigenous
communities and allies in relation to the #NoDAPL movement. We argue that attempting to
analyze Native American traditions through Western theory will only work towards colonizing these

200
 Indigenous texts. Thus, whereas we employ insights from digital and visual methods of analysis
(Highfield, T., & Leaver, T. (2016). Instagrammatics and digital methods: Studying visual social
media, from selfies and GIFs to memes and emoji. Communication Research and Practice, 2(1),
47-62), we also highlight the strategic use of humor in the visual materials shared through various
social media platforms utilizing the framework of the Trickster. We argue that the visual and digital
phenomena we studied might best be understood as a form of digital survivance, drawing upon
Anishinaabe scholar Gerald Vizenor [(1994). Manifest manners: Postindian warriors of survivance.
Hanover, CT: Wesleyan University Press]. term 'survivance' as a portmanteau that combines
'survival' and 'resistance' in its characterization of Indigenous storytelling traditions. Whereas
centering the Indigenous figure of the Trickster might suggest that social media has failed to live up
to its promises, this epistemological approach also explains the hope that Indigenous communities
hold in uniting via social media for what has been and continues to be a long-term battle for
sovereignty and for the protection of the earth and all of its beings. [ABSTRACT FROM AUTHOR]
Copyright of Information, Communication & Society is the property of Routledge

Hellegers, D. and P. Narayanan (2019). "Toxic Imperialism: Memory, Erasure, and Environmental Injustice
in David Chariandy's Soucouyant." Ariel: A Review of International English Literature 50(2/3): 81-104.
Critical literature on David Chariandy's Soucouyant has explored the dementia suffered by the
protagonist's mother, Adele, as a metaphor for the erasure of Black experience from cultural
memory and dominant historical narratives and as a response to the traumatic effects of
imperialism. This essay builds on these critical insights using a postcolonial ecocritical lens to
argue that in Chariandy's novel, dementia is both an effect and symptom of the multiple sites of
chemical exposure that disproportionately impact low-income communities of color. From Adele's
and her husband Roger's origins in Trinidad to their home and work environments in Canada, the
family's multiple encounters with byproducts of industrial production are inseparably linked to
legacies of colonialism and racism. This reading traces the roots of Adele's trauma to
environmental and cultural disruptions wrought by the United States' military occupation of Trinidad
during World War II. We also examine SoucouyantS critique of Canada's discourse of neoliberal
multiculturalism as well as the novel's relevance to Indigenous-Black solidarity movements against
racism, white supremacy, and injustices in Canada. In its attention to epistemologies of memory
and the multigenerational effects of (neo)colonialism, Soucouyant is a literary intervention in
support of local and global decolonization struggles for social, environmental, and ecological
justice. [ABSTRACT FROM AUTHOR]
Copyright of Ariel: A Review of International English Literature is the property of Johns Hopkins University
Press

Gonçalves Pereira, T. M., et al. (2019). "Transdisciplinaridade e interculturalidade: experiências vividas e

compartilhadas no curso de educação intercultural indígena - UFG (2018). (Portuguese)."
Transdisciplinarity and interculturality: experiences lived and shared in the indigenous intercultural
education course - UFG (2018). (English) 44(2): 1-21.
The present article intends to present the concepts of "transdisciplinarity" and "critical
interculturality" that permeated the dynamics of the classes on the Contextual Theme Intercultural
Bilingual Education and, above all, to highlight the contribution of indigenous students in the
classroom as representatives of their epistemologies. Their experiences pointed to the importance
of deeper debates about diversity, difference and interculturality in the Brazilian educational
context, a discussion based on three didactic activities proposed and carried out in class, in which
narratives, written texts and documents images were developed. The productions and reflections
were based on the principles of "enaction", "transdisciplinarity", "critical interculturality"
(MATURANA, 2000; NASCIMENTO, 2014; VARELA; THOMPSON; ROSCH, 1992; WALSH, 2013;
WALSH; VIAÑA; TAPIA, 2010) and their educational experiences. In analyzing their knowledge
and uses in everyday life, students considered that in addition to the concept of "interculturality",
coined in the 1970s in Latin America, the so-called "interchange between peoples" (term
rememored by them during classes) already existed as a practice, even before being used in
public policy, at present. (English) [ABSTRACT FROM AUTHOR]

201
El presente artículo pretende presentar los conceptos de la "transdisciplinariedad" y de la
"interculturalidad crítica" que permearon las dinámicas de las clases sobre el Tema Contextual
Educación Intercultural Bilingüe y, sobre todo, evidenciar la contribución de los estudiantes
indígenas en el aula, como representantes de sus epistemologías. Sus experiencias apuntaron a
la importancia de debates más profundizados en torno a la diversidad, la diferencia y la
interculturalidad en el contexto educativo brasileño, discusión planteada a partir de tres
actividades didácticas propuestas y realizadas durante las clases, en las que sus narrativas,
textos escritos y documentos se han desarrollado. Las producciones y reflexiones fueron
fundamentadas en los principios de la "enacción", "transdisciplinariedad", "interculturalidad crítica"
(MATURANA, 2000; NASCIMENTO, 2014; VARELA; THOMPSON; ROSCH, 1992; WALSH, 2013;
WALSH; VIAÑA; TAPIA, 2010) y en sus experiencias educativas. Al analizar sus conocimientos y
usos en el cotidiano, los estudiantes consideraron que además del concepto de "interculturalidad",
propuesto en la década de 1970, en América Latina, el llamado "intercambio entre pueblos"
(término rememorado por ellos durante las clases) ya existía como práctica, incluso antes de ser
utilizado en las políticas públicas, en la actualidad. (Spanish) [ABSTRACT FROM AUTHOR]
O presente artigo pretende apresentar os conceitos da "transdisciplinaridade" e da "interculturalidade
crítica" que permearam as dinâmicas das aulas sobre o Tema Contextual Educação Intercultural
Bilíngue e, sobretudo, evidenciar a contribuição dos estudantes indígenas em sala como
representantes de suas epistemologias. Suas experiências apontaram para a importância de
debates mais aprofundados em torno da diversidade, da diferença e da interculturalidade no
contexto educacional brasileiro, discussão levantada a partir de três atividades didáticas propostas
e realizadas durante as aulas, nas quais narrativas, textos escritos e documentos imagéticos
foram desenvolvidos. As produções e reflexões foram fundamentadas nos princípios da "enação",
"transdisciplinaridade", "interculturalidade crítica" (MATURANA, 2000; NASCIMENTO, 2014;
VARELA; THOMPSON; ROSCH, 1992; WALSH, 2013; WALSH; VIAÑA; TAPIA, 2010) e em suas
experiências educacionais. Ao analisarem seus conhecimentos e usos no cotidiano, os estudantes
consideraram que, para além do conceito de "interculturalidade", cunhado na década de 1970, na
América Latina, o chamado "intercâmbio entre povos" (termo rememorado por eles durante as
aulas) já existia como prática, mesmo antes de ser utilizado nas políticas públicas, na atualidade.
(Portuguese) [ABSTRACT FROM AUTHOR]

García-Ehrenfeld, C. (2019). "Manuel Nájera's De Lingua Othomitorum Dissertatio: decolonising the

foundations of a modern account of Hñähñu language." Language & History 62(2): 74-95.
De Lingua Othomitorum Dissertatio by Manuel de San Juan Crisóstomo Nájera was the first
linguistic study of modern Mexico and it paved the way for the study of original languages both
within the academy and within other state institutions. The text also marks the end of a three-
century-long interaction between Latin, Ancient Greek and indigenous languages and reveals a
time in which Latin had lost its prestige and was becoming a language deemed to be of philological
and academic interest only. A case can be made that Nájera's Dissertatio foreshadows the
epistemology currently used to explain linguistic politics in present-day Mexico City, which places
not only an urbanised nation state at its core, but also continues to privilege Indo-European
western languages over hundreds of living Mexican original languages. Focusing on the contact
between Spanish, Latin, Ancient Greek and Hñähñu, this paper will analyse the responsibility of
contemporary classical scholars to engage with the original languages of Mexico and will argue
that this engagement can also lead to the decolonisation of classical studies themselves.
[ABSTRACT FROM AUTHOR]
Copyright of Language & History is the property of Taylor & Francis Ltd

Gahman, L. and G. Legault (2019). "Disrupting the Settler Colonial University: Decolonial Praxis and
Place-Based Education in the Okanagan Valley (British Columbia)." Capitalism, Nature, Socialism 30(1):
50-69.
This article demonstrates how decolonial Placed-Based Education can disrupt a settler colonial
academic status quo. We begin by situating our analysis in the unceded Syilx Territories of the
Okanagan Valley (British Columbia, Canada) and proceed by illustrating how both taken-for-

202
 granted colonial epistemologies and banal exnominations of white supremacy remain orthodox
within mainstream Canadian higher education. We next define "decolonial praxis" by drawing from
insights offered by critical feminist, anti-racist, and Indigenous scholars and community organizers
before moving into a summary of how we embraced theories and strategies of decolonization
coupled with Place-Based Education in an introductory Gender and Women's Studies course. We
conclude with our response to the ongoing exclusions being reproduced by neoliberal universities
that result from the primacy they grant to Western knowledges and rationales. The piece reveals
how decolonial place-based methods can be leveraged against settler colonial institutions,
discourses, and logics to unsettle their claims to legitimacy, land, and authority over learning.
[ABSTRACT FROM AUTHOR]
Copyright of Capitalism, Nature, Socialism is the property of Routledge

Eybers, O. O. (2019). "Applying Ayittey's Indigenous African Institutions to generate epistemic plurality in
the curriculum." Transformation in Higher Education 4: 1-6.
Background: South Africa's institutions of higher learning are currently experiencing a dispensation
in which calls for curricula transformation and decolonisation reverberate. While the need for
curricula evolution is generally accepted, there appears to be a lack of awareness of
methodologies which are applicable to changing curricula. To this end the study proposed the
incorporation of Ayittey's text Indigenous African Institutions into mainstream curricula for the
following reasons: It is a rich source of indigenous African knowledge and includes history and
information which relate to all disciplinary faculties and their areas of teaching. Aim: The following
conceptual study aimed to highlight the value of George Ayittey's seminal text, Indigenous African
Institutions of 2006, towards implementing curricula in South African universities that are
epistemically diverse. Setting: This study is contextualised in higher learning spaces in the African
context. Method: The methods of this study involved a textual probing of previous discourses on
epistemic diversity in university curricula that value pre-colonial African history. The study also
highlighted pre-colonial African modes of organisation as emphasised in Ayittey's texts, which are
relevant epistemic sources for dissemination in contemporary, African scholarly. Results: The
results of the study indicated that Africa's pre-colonial era contains rich sources of indigenous and
epistemic knowledge required for social organisation during that era. Ayittey's text describes how
African cultures gave form to relationships between families, communities, nations and the natural
environment. This knowledge was seen as valuable for curriculum developers who aim to
implement epistemically diverse curricula in mainstream African university modules. Conclusion:
The study concluded by conceptually arguing for curricula that incorporate and draw on regional
and global contexts. Ayittey's text is an enabling instrument in such a curricula model that aims to
increase student awareness of indigenous African epistemic systems and modes of organisation,
as related to the rest of the humanity. It was also argued that when juxtaposed with western
epistemic modes in the curriculum, Africa's epistemologies may aid in creating inclusive learning
experiences. [ABSTRACT FROM AUTHOR]

Evans, M. M., et al. (2019). "Exploring the Interconnections Between Indigenous Leadership and
Collective Leadership (WITHDRAWN)." Academy of Management Annual Meeting Proceedings 2019(1):
1-1.
Indigenous leadership offers a productive focus for the exploration of collective leadership.
Indigenous leadership is often non-hierarchical, has to work both inside and outside of
organisational boundaries, is contextually and culturally influenced, and shaped by a generational
worldview focused on sustainable futures. Collective leadership theories emphasis social
construction of leadership which requires exploration and investigation of context and shared
understanding to lay the groundwork for collective action. Drawing on Indigenous leadership
research, we present a four-year longitudinal and multi-qualitative study of a leadership program
for young Australian Aboriginal people. An innovative source of data was the digital stories
produced by participants of the project, which we have also analysed. Using an Indigenous social
research epistemology to provide a rich methodological lens for exploring collective leadership
through a process approach, we present empirical findings demonstrating the emergence of

203
 collective leadership. Based on our analysis, we argue that the interconnections between
Indigenous and collective leadership provides a meaningful site for exploring the dimensions of
collectively experienced and enacted leadership practices. [ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

elicor, p. p. e. (2019). "philosophical inquiry with indigenous children: an attemptto integrate indigenous
forms of knowledge in philosophyfor/with children." investigación filosófica con niños indígenas: un intento
de integrar formas del saber indígenas en la filosofía con/para niños. 15: 1-22.
In this article, I propose to integrate indigenous forms of knowledge in the Philosophy for/with
Children theory and practice. I make the claim that it is possible to treat indigenous forms of
knowledge, not only as topics for philosophical dialogues with children but as presuppositions of
the philosophical activity itself within the Community of Inquiry. Such integration is important for at
least three (3) reasons: First, recognizing indigenous ways of thinking and seeing the world informs
us of other non-dominant forms of knowledge, methods to produce knowledge and criteriato
determine knowledge. Second, the dominance of western standards of producing and determining
knowledge, especially in non-western societies, needs to be reduced, balanced and informed by
local knowledge and experiences. And third, indigenous forms of knowledge reinforce a culturally
responsive P4wC that responds to the challenges in multicultural and ethnically diverse
classrooms. There are two (2) possible intersections where such integration may take place,
namely: a) Epistemology, where Iclaim that the integration of a "presentational epistemology"
immanent in indigenous patterns of thinking provides a counterweight to Lipman's adherence to
analytic- representational epistemology, and b) Pedagogy, which takes shape in an "indigenized"
Community of Inquiry that highlights the values of interconnectedness, situatedness and
relationality. (English) [ABSTRACT FROM AUTHOR]
En este artículo propongo integrar formas indígenas de conocimiento en la teoría y práctica de Filosofía
para/con Niños. Afirmo que es posible tratar las formas indígenas de conocimiento no solamente
como tópicos en los diálogos filosóficos con los niños, sino también como presupuestos de la
actividad filosófica misma en el interior de la Comunidad de Investigación. Una integración tal
resulta importante por al menos tres (3) razones: Primera, reconocer los modos indígenas de
pensar y ver el mundo nos informa sobre otras formas no-dominantes de conocimiento, métodos
de producción do conocimiento y criterios para determinar lo que es conocimiento. Segunda, la
dominancia de los estándares occidentales de producción y determinación del conocimiento,
especialmente en sociedades no-occidentales, necesita ser reducida, balanceada y esclarecida
por los saberes y experiencias locales. Y tercera, las formas indígenas de conocimiento refuerzan
una Filosofía con/para Niños culturalmente receptiva, que responde a los desafíos de aulas
multiculturales y con diversidad étnica. Hay dos (2) posibles intersecciones en las que esta
integración puede realizarse, a saber: a) Epistemología, donde afirmo que la integración de una
"epistemología de la presentación", inmanente en los patrones de pensamiento indígena,
proporciona un contrapeso en la adhesión de Lipman a una epistemología analítico-
representativa; y b) Pedagogía, que gana cuerpo en una Comunidad de Investigación
"indigenizada" que resalta los valores de interconexión, de relacionalidad y el estar situados.
(Spanish) [ABSTRACT FROM AUTHOR]
Neste artigo, proponho integrar formas de conhecimento indígenas na teoria e prática de Filosofia
para/com Crianças. Defendo que é possível tratar formas de conhecimento indígenas não só
como tópicos em diálogos filosóficos com as crianças, mas como pressupostos da atividade
filosófica em uma Comunidade de Investigação. Tal integração é importante por ao menos três (3)
razões: Primeira, de que reconhecer os modos indígenas de pensar e suas visões de mundo nos
informam sobre outras formas não-dominantes de conhecimento, métodos de produção do
conhecimento e critérios determinantes do que é conhecimento. Segunda, que a dominância dos
padrões ocidentais de produção e determinação do conhecimento, especialmente em sociedades
não-ocidentais, precisa ser reduzida, balanceada e esclarecida pelos saberes e experiências
locais. E terceira, que os modos de conhecimento e saber indígenas reforçam uma Filosofia com/
para Crianças culturalmente responsável, que responde aos desafios de turmas multiculturais e

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 com diversidade étnica. Há duas (2) possíveis interseções em que esta integração pode realizar-
se, a saber: a) Epistemologia, onde afirmo que a integração de uma "epistemologia da
apresentação", imanente em padrões de pensamento indígena, fornece um contrapeso à
aderência de Lipman a uma epistemologia analítico-representativa; e b) Pedagogia, que ganha
corpo em uma Comunidade de Investigação "indigenizada" que destaca os valores de
interconexão, de localização e de relacionalidade. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Childhood & Philosophy is the property of International Council for Philosophical Inquiry with
Children

Dutta, U., et al. (2019). "Relevance and Values of Gandhi's and Bacha Khan's Moral Education in
Negotiating/Addressing Situated Disparities of South Asia." Education Sciences 9(2): 108-108.
Focusing on the contemporary conflicts and social political complexities of South Asia (specifically,
India and Pakistan), this paper explores the roles and relevance of Gandhi's and Bacha Khan's
moral education in negotiating/addressing the situated disparities. Drawing from the words and
wisdom of Gandhi and Bacha Khan, this paper examines identity issues particularly in the context
of (i) gender (disparities and struggles of women (and girls) in the society); (ii) age (situation and
contributions of youths and elderly people in bringing about changes); (iii) class (including
occupational and caste-based complexities and their negotiations); (iv) ethnicity (struggles of
indigenous populations in overcoming situated adversities); (v) religion (tensions and acts of
negotiating religious orthodoxies towards creating more secular society); and (vi) regional identities
(roles of regional identities in fostering local development). Grounded in their philosophies and
pedagogies, the paper discusses the contributions of the two visionaries and their
epistemologies/ideologies in studying and/or addressing the issues of contemporary world. This
scholarship seems particularly important today when dominant sociopolitical and religious
institutions and their agendas often do not value (if not oppose) such moral education, which
potentially affects the lives of South Asian populations at large. [ABSTRACT FROM AUTHOR]

Delucia, C. (2019). "Terrapolitics in the Dawnland: Relationality, Resistance, and Indigenous Futures in
the Native and Colonial Northeast." New England Quarterly 92(4): 548-583.
The article examines the ways that northeastern Indigenous communities and tribal nations have
understood, valued, and acted in relation to homelands and expansive visions of interrelated life in
the face of settler colonial projects intended to dislocate and eradicate them. It mentions that
challenge to biopolitics as an analytical framework for early American history. It also examines
Wampanoag histories and epistemologies.

Deloughrey, E. (2019). "Toward a Critical Ocean Studies for the Anthropocene." English Language Notes
57(1): 21-36.
Recently, scholars have called for a "critical ocean studies" for the twenty-first century and have
fathomed the oceanic depths in relationship to submarine immersions, multispecies others,
feminist and Indigenous epistemologies, wet ontologies, and the acidification of an Anthropocene
ocean. In this scholarly turn to the ocean, the concepts of fluidity, flow, routes, and mobility have
been emphasized over other, less poetic terms such as blue water navies, mobile offshore bases,
high-seas exclusion zones, sea lanes of communication (SLOCs), and maritime "choke points."
Yet this strategicmilitary grammar is equally vital for a twenty-first-century critical ocean studies for
the Anthropocene. Perhaps because it does not lend itself to an easy poetics, the militarization of
the seas is overlooked and underrepresented in both scholarship and literature emerging from
what is increasingly called the blue or oceanic humanities. This essay turns to the relationship
between global climate change and the US military, particularly the Navy, and examines
Indigenous challenges to the militarism of the Pacific in the poetry of Craig Santos Perez.
[ABSTRACT FROM AUTHOR]
Copyright of English Language Notes is the property of Duke University Press

Dell, K. (2019). "Rongomatau: An Indigenous Philosophy and Methodology for Improving Research
Process and Outcomes." Academy of Management Annual Meeting Proceedings 2019(1): 1-1.

205
 The intention of this paper is to advance thinking on the role that attention to emotions of the
researcher has in the research process and outcomes. Traditional Western philosophies of
knowledge creation have tended to disregard emotions as capable of producing genuine
knowledge. However, Indigenous communities have not marginalised their feelings from
generating knowledge, and have paradigms that reflect emotions and their interpretation into
knowledge. The paper provides an insider account of my own emotional experiences of research. I
offer a philosophy and method stimulated by a Maori, Indigenous context, called rongomatau
which translates to 'feeling the knowing'. I identify a methodological process and three capabilities
for other researchers to utilise. I locate these experiences within an Indigenous paradigm and
epistemology. The paper demonstrates how Indigenous concepts and language can be utilised to
bring new perspectives to emotions in research. These methods are designed to pragmatically
help researchers understand and interpret their emotions in research. Although acceptance of
emotions is increasing, methodologies that help researchers interpret and give meaning to their
emotional experience remain largely unavailable. This paper begins to address that gap.
[ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

de Melo, I. V. (2019). "A TRADUÇÃO DE MULHERES NEGRAS NO CONJUNTO DE SUAS AÇÕES

POLÍTICAS." THE TRANSLATION OF BLACK WOMEN IN THE SET OF THEIR POLITICAL ACTIONS.
27(1): 144-157.
If we evaluate the context of knowledge production within the framework of black feminist
epistemologies, we would come to a list of certain social configurations that hinder the interaction
between political movements of black women in a global scope. In principle, the first social
configuration that makes it difficult to reach this goal is focused on the multilingual reality. Thus, it
is lost in the Brazilian national context in which the Spanish, French, English, Indigenous and
Native languages are not spoken, since what black women produce in a foreign language attains
less prominence in their large-scale political actions and also what is produced outside of Brazil. It
becomes indispensable the translation of the epistemologies produced by black women, both in
the theoretical-academic scope as in the literary, since, paraphrasing Sonia E. Alvarez (2009,
2014), translation is theoretically and politically essential to construct feminist political alliances.
The purpose of this essay is to present a brief evaluation of the contours of translation, publication
and editing of texts produced by black women, especially in Brazil. (English) [ABSTRACT FROM
AUTHOR]
Se avaliarmos o contexto de produção de conhecimento no âmbito de epistemologias feministas negras,
chegaríamos à enumeração de determinadas configurações sociais que dificultam a interação
entre movimentos políticos de mulheres negras em um âmbito global. Em princípio, a primeira
configuração social que dificulta chegar a esse objetivo concentra-se na realidade multilinguística.
Assim, perde-se no contexto nacional brasileiro em não se falar as línguas espanhola, francesa,
inglesa, indígenas e autóctones, pois, o que mulheres negras produzem em língua estrangeira
ganham menor projeção no âmbito de suas ações políticas em larga escala e, igualmente, o que
se produz fora do Brasil. Torna-se indispensável a tradução de suas epistemologias, tanto no
âmbito teórico-acadêmico quanto no âmbito literário-ficcional, uma vez que, parafraseando Sonia
E. Alvarez (2009, 2014), a tradução é teórica e politicamente essencial para construir alianças
políticas feministas. O intuito é de, nesse ensaio, apresentar uma breve avaliação dos contornos
de tradução, publicação e edição de textos produzidos por mulheres negras, em especial, no
Brasil. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Revista Ártemis: Estudos de Gênero, Feminismo e Sexualidades is the property of Revista
Artemis

Cumpsty, R. (2019). "Sacralizing the streets: Pedestrian mapping and urban imaginaries in Teju Cole's
Open City and Phaswane Mpe's Welcome to Our Hillbrow." Journal of Commonwealth Literature 54(3):
305-318.

206
 This article considers how Teju Cole's Open City and Phaswane Mpe's Welcome to Our Hillbrow,
two "pedestrian novels", imagine alternative modes of being and belonging in the postcolonial
globalized city by foregrounding the mediatory capacity of indigenous African epistemologies and
the sacred in what might otherwise be thought of as a secular environment. The protagonists of
these novels embark upon what I term "pedestrian mapping", as a means of resisting the isolation
and marginalization experienced within New York and Johannesburg respectively. Pedestrian
mapping enables us to read the incorporation of African epistemologies into the urban environment
in tandem with the rituals of walking, thereby exposing the strategies of incorporation and
resignification undertaken by Cole's and Mpe's protagonists as they establish new physical and
ontological "homes". [ABSTRACT FROM AUTHOR]
Copyright of Journal of Commonwealth Literature is the property of Sage Publications Inc.

Criser, R. and S. Knott (2019). "Decolonizing the Curriculum." Die Unterrichtspraxis / Teaching German
52(2): 151-160.
Global German Studies require a reassessment of the global histories, narratives, and injustices
that continue to be underrepresented in the classroom as well as a critical reflection of how we
define "German." This article investigates the crucial role of decolonization in the reenvisioning of
the discipline. Decolonization is understood as an intentional decentering of dominant voices, an
interrogation of whiteness, and a move toward pedagogies incorporating Indigenous
epistemologies and social justice practices. The article highlights opportunities for creating a global
and decolonized curriculum, which can be implemented across all levels in German language
classes, including German Studies courses taught in English. Examples demonstrate how such an
approach decenters normative hierarchies that privilege whiteness, the cisgendered, hetero, abled,
etc. and simultaneously reframe particular local histories while interrogating global colonizing
processes and oppression. [ABSTRACT FROM AUTHOR]

Craigo-Snell, S. (2019). "Feminist Theology, Plant Names, and Power." Religions 10(3): 184-184.
Decades ago, feminist theologians emphasized the importance of "naming" in achieving justice.
They argued not having a name for something makes it more difficult to understand its influence on
our lives. Naming elements of our lived reality (including patriarchy, specific barriers to women's
flourishing, the patterns and values of relationships, and so forth) was seen as key to claiming the
power to name ourselves and thereby claiming agency in a world of complex relations and
interlocking injustices. Colonialist epistemologies and anthropologies that shape dominant culture
in the U.S. prioritize universal over local knowledge, text-based propositions about objects rather
than relational knowledge of subjects. While recent science draws attention to the interconnection
and interdependence of human persons and our biological environment, there is little value given
to local environmental knowledge of plant life. Feminist wisdom implies that this loss of naming for
our own environment entails a loss of agency as well as a loss of understanding. Bringing feminist
theology into conversation with science and indigenous ways of knowing, this paper argues that
we cannot name ourselves if we do not have words for the plants with which we are interconnected
on every level from basic sustenance to daily interaction to complex microbiology. [ABSTRACT
FROM AUTHOR]
Copyright of Religions is the property of MDPI

Correia, J. E. (2019). "Unsettling Territory: Indigenous Mobilizations, the Territorial Turn, and the Limits of
Land Rights in the Paraguay-Brazil Borderlands." Journal of Latin American Geography 18(1): 11-37.
The territorial turn in Latin America has resulted in the restitution of more than 200 million hectares
of land to Indigenous and Afro-descendant communities since the 1990s. While the territorial turn
has provided a juridical solution to numerous Indigenous land claims by legally demarcating
collective property rights, title does not necessarily resolve territorial disputes. Such is the case
with the Kue Tuvy Aché community in the Paraguay-Brazil borderlands that successfully won
collective title only to be continually confronted with (extra-)legal challenges to their hard-won land
rights. Drawing from qualitative research with Kue Tuvy community members, secondary-source
data, and scholarship on territorial epistemologies from Latin American and Anglophone scholars, I

207
 analyze the grounded effects of territorial turn politics with attention to struggles that precede the
turn and the conflicts that follow issuance of title. The paper shows how the territorial turn plays out
in place, not merely as the product of neoliberal political economic reforms but as Indigenous
efforts to unsettle territory to create communal spaces for more just futures. I argue that territorial
assemblages are never finished, just as struggles for Indigenous justice do not end with territorial
restitution. (English) [ABSTRACT FROM AUTHOR]
La vuelta territorial en América Latina ha resultado en la restitución de más de 200 millones de hectáreas
de tierra a comunidades Indígenas y Afrodescendientes desde los años 1990. Aunque la vuelta
territorial ha proporcionado una solución jurídica a muchas reivindicaciones de tierras Indígenas
demarcando legalmente derechos a la propiedad comunitaria, el título no necesariamente
resuelve disputas territoriales. Tal es el caso de la comunidad Aché que se llama Kue Tuvy
ubicada en la zona fronteriza Paraguay-Brasil que logró título colectivo sólo para confrontarse
constantemente con desafíos (extra)legales a sus derechos territoriales. A partir de la
investigación cualitativa con Kue Tuvy, datos de origen secundario y debates sobre distintas
epistemologías territoriales de académicos latinoamericanos y angloparlantes, analizo los efectos
fundamentados en la política de la vuelta territorial con [End Page 11] atención a las luchas que
preceden la vuelta y los conflictos inquietantes que siguen la emisión del título. El artículo muestra
cómo se desarrolla la vuelta territorial en el lugar, no simplemente como producto de reformas
neoliberal, sino como esfuerzos Indígenas de descolonizar territorio para crear espacios
comunales para un futuro más justo. Sostengo que los ensamblajes territoriales nunca son
terminados, como las luchas por la justicia Indígena no terminan con la restitución territorial.
(Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Journal of Latin American Geography is the property of University of Texas Press

Clement, V. (2019). "Beyond the sham of the emancipatory Enlightenment: Rethinking the relationship of
Indigenous epistemologies, knowledges, and geography through decolonizing paths." Progress in Human
Geography 43(2): 276-294.
This article contributes to the current debate on decolonizing geography. It explores rethinking the
relationship of Indigenous epistemologies, knowledges, and geography from Indigenous
perspectives. After deconstructing the Enlightenment as an illusory way towards emancipation and
critically exploring the heritage of geography regarding Indigenous peoples, this paper examines
the Indigenous epistemologies that are considered counter-discourses that challenge western
'regimes of truth'. It approaches Indigenous knowledges through decolonizing paths to capture the
originality and strength of Indigenous epistemologies more fully, and re-centre Indigenous
conceptual frameworks as offering new possibilities to write the 'difference differently' in human
geography. [ABSTRACT FROM AUTHOR]
Copyright of Progress in Human Geography is the property of Sage Publications Inc.

Bradfield, A. (2019). "Decolonizing the Intercultural: A Call for Decolonizing Consciousness in Settler-
Colonial Australia." Religions 10(8): 469-469.
Throughout this article I make a case for decolonizing consciousness as a reflexive orientation that
reforms the ways in which Indigenous and non-Indigenous life-worlds are navigated and mutually
apprehended in a settler colonial context. I consider how through decolonizing dominant habits of
thought and action an intercultural dialogue responsive of diverse and mutually informing realities
may be cultivated. This article aims to first introduce the key characteristics of 'decolonizing
consciousness', this being reflexivity, deep listening, and border thinking. Using the Darling River in
New South Wales, Australia, as a backdrop, I consider how place and environment are agents and
facilitators of a contested intercultural dialogue where Indigenous and non-Indigenous ontologies,
epistemologies, and axiologies often come to head. Drawing on fieldwork conducted with
Aboriginal residents in far western New South Wales, as well as literature on decolonizing theory
and Indigenous knowledge systems from different socio-cultural contexts, I argue that intercultural
dialogue begins with reflexive contemplation of how one's lived experiences is embedded in the
realities of others. [ABSTRACT FROM AUTHOR]
Copyright of Religions is the property of MDPI

208
Birkhold, M. H. (2019). "Measuring Ice: How Swiss Peasants Discovered the Ice Age." Germanic Review
94(3): 194-208.
The discovery of the ice age was arguably one of the most important scientific breakthroughs of
the nineteenth century, resulting in a reconceptualization of the climate as mutable and volatile.
Until the end of the eighteenth century, the possibility that there was once a much colder period
was a radical idea that diverged from popular scientific belief and biblical thought. The ice age was
hypothesized only after scientists realized that glaciers once covered much of the earth's surface—
and this would have required a cooler climate. Scientific and cultural histories celebrate Louis
Agassiz, Johann von Charpentier, and Goethe as the discoverers of the ice ages. But these early
naturalists did not make sense of the so-called "Gletscherwelt" themselves. Instead, they learned
from "gute Leute," as Goethe names them in Wilhelm Meister, who long lived in the Alps. These
hunters, farmers, and peasants possessed specialized knowledge and data about the mountains
and the ice that covered them. This article recovers the folk and indigenous voices that contributed
to the discovery of the ice age. How did local knowledge get woven into the narratives that we
celebrate as leading to the discovery of the ice ages? How did their voices disappear? Based on
close readings of representative texts, this article examines the ways that early glaciologists
engaged with Alp dwellers and analyzes the manner in which the most famous naturalists used the
same knowledge. It concludes by asserting the importance of reaffirming the place of indigenous
epistemologies in broader cultural studies. [ABSTRACT FROM AUTHOR]
Copyright of Germanic Review is the property of Taylor & Francis Ltd

Baiocchi, M. C., et al. (2019). "Social-ecological relations among animals serve as a conceptual
framework among the Wichi." Cognitive Development 52: N.PAG-N.PAG.
• Wichi adults and 5- and 10-year-old children represent tshotoy (animals of the forest) primarily on
the basis of ecological relations. • Their responses uncover a distinct focus on one sort of
ecological relation – social relations – as organizing principle of these native animals. • This social-
ecological framework, documented here for the first time, is well aligned with Wichi native
epistemology. Although there is now wide agreement that across diverse cultures, taxonomic
systems of organization are not necessarily the only prevailing framework for the animal kingdom,
evidence concerning alternative frameworks, including ecological frameworks, remains sparse.
Here, we begin to fill this gap by examining children and adults from an indigenous Wichi
community in the Chaco forest of Argentina. We ask which organizing principles the Wichi invoke
when organizing animals native to their forest (tshotoy). The results reveal that Wichi adults and
children represent tshotoy primarily on the basis of ecological relations that become increasingly
specified from with development. Moreover, the results reveal a pervasive import of social
relations. Responses unveil a social-ecological framework that is well aligned with Wichi native
epistemology. This new evidence, which underscores the potency of social relations within an
ecological framework, also begins to map out a developmental path along which cultural
knowledge grows. [ABSTRACT FROM AUTHOR]
Copyright of Cognitive Development is the property of Elsevier B.V.

Arzyutov, D. V. (2019). "Environmental encounters: Woolly mammoth, indigenous communities and

metropolitan scientists in the Soviet Arctic." Polar Record 55(3): 142-153.
This article investigates how in the Soviet Arctic researchers and indigenous communities
searched and understood the mammoth before and during the Cold War. Based on a vast number
of published and unpublished sources as well as interviews with scholars and reindeer herders,
this article demonstrates that the mammoth, as a paleontological find fusing together features of
extinct and extant species, plays an in-between role among various environmental epistemologies.
The author refers to moments of interactions among these different actors as "environmental
encounters", which comprise and engage with the physical, political, social and cultural
environments of the Arctic. These encounters shape the temporal stabilisations of knowledge
which enable the mammoth to live its post-extinct life. This article combines approaches from

209
 environmental history and anthropology, history of science and indigenous studies showing the
social vitality of a "fossil object". [ABSTRACT FROM AUTHOR]
Copyright of Polar Record is the property of Cambridge University Press

(2019). "The most perfect natural laboratory in the world: Making and knowing Hawaii National Park."
History of Science 57(4): 493-517.
This article reimagines the meanings of U.S. national parks and so-called 'natural' places in our
environmental histories and histories of science. Environmental historians have created a
compelling narrative about the creation and use of U.S. national parks as places for recreation and
natural resource conservation. Although these motivations were undoubtedly significant, I argue
that some of the early parks were created and used for a third, often overlooked, reason: to
preserve a permanent, state-sanctioned space for scientific knowledge production. Deconstructing
the concept of the "natural laboratory," I show how scientists helped justify and then benefited from
the creation of national parks. Hawaii National Park serves as my case study. Advocates of the
national park aimed to give settler colonial scientists in the Hawaiian archipelago a permanent
place for their research, while tying Hawai'i's exotic landscape into the sublime nature of the
American West. The park was framed as a perfect laboratory for U.S. experts to study "curious"
flora, fauna, and geological processes, becoming a major site of knowledge production in
volcanology. Reimagining the parks in this way has ramifications for how we think about issues of
access and justice. Environmental historians who have explored the 'dark side' of the conservation
movement have yet to consider the other half of the story: the parks not only barred certain
peoples and their ways of life, but also provided access to scientists – a set of actors whose work
was deemed more complementary to conservationist goals than the activities of the Native
Hawaiians – and marginalized local and indigenous epistemologies. Thus, the question so often
asked in environmental history, "Who is nature for?" might be supplemented by the question, "Who
has the power to know nature?" [ABSTRACT FROM AUTHOR]
Copyright of History of Science is the property of Sage Publications Inc.

Zawadski, K. U. (2018). "Lines of Discovery on Inuit Needle Cases, <italic>Kakpiit</italic>, in Museum

Collections." Museum Anthropology 41(1): 61-75.
Abstract: Drawing on examples of museum collections research by Indigenous people, including
my own research experiences, I argue for the importance of Indigenous people's access to
museum collections for cultural and language revitalization efforts. Access to museum collections
generates and stimulates memories and knowledge among elders and young people; thus it helps
to preserve and promote intangible heritage alongside interactions with tangible belongings. I
position myself as an Inuk individual, utilizing Indigenous epistemology and methodology to guide
my path in an effort to decolonize museum collections and to help foster a meaningful relationship
between Inuit communities and museum collections. Through the study of needle cases in
museum collections and interactions with local community members in Canada's Arctic, I explore
the questions: How can Arctic museum collections serve as an intermediary between the Inuit
community and the discipline of anthropology? How can Inuit perspectives and interpretations of
our own cultural material influence knowledge about needle cases, as well as other cultural
material that is curated in museums? [Inuit, needle cases, kakpiit, museum collections]
[ABSTRACT FROM AUTHOR]
Copyright of Museum Anthropology is the property of Wiley-Blackwell

Wu, J., et al. (2018). "Perturbing possibilities in the postqualitative turn: lessons from Taoism (道) and
<italic>Ubuntu</italic>." International Journal of Qualitative Studies in Education (QSE) 31(6): 504-519.
Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation,
a perturbation to think the other-than-ness of the west. Asserting the postqualitative regime as
west reinforces hegemonic epistemological violence; we look to the East and Africa - progenitors
of the west-termed postqualitative regime and seek to privilege the onto-epistemologies from which
these concepts were culturally (mis)appropriated. More specifically, we explore the southern
African philosophy of Ubuntu and Taoism from the East to transgress west. These oft-western
210
 denigrated indigenous philosophical concepts embody the postqualitative conceptual
(mis)appropriations of entanglement, the inseparability of ontology and epistemology (onto-
epistemology), and an ontological positionality of immanence - interpenetration - impermanence.
Re-conceptualizing the postqualitative regime, we offer a <italic>turn to</italic> non-western
indigenous ontologies illuminating African and Eastern philosophies pregnant with multiple
possibilities for living-thinking-being ourselves, postqualitative research, and the world anew.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Studies in Education (QSE) is the property of Routledge

Williams, L., et al. (2018). "A Global De-colonial Praxis of Sustainability — Undoing Epistemic Violences
between Indigenous peoples and those no longer Indigenous to Place." Australian Journal of Indigenous
Education 47(1): 41-53.
Addressing our growing planetary crisis and attendant symptoms of human and human-ecological
disconnect, requires a profound epistemological reorientation regarding how societal structures are
conceived and articulated; named here as the collective work of decolonisation. While global
dynamics are giving rise to vital transnational solidarities between Indigenous peoples, these same
processes have also resulted in complex and often contradictory locations and histories of peoples
at local levels which unsettle the Indigenous–non-Indigenous binary, providing new and necessary
possibilities for the development of epistemological and relational solidarities aimed at increasing
social–ecological resilience. The International Resilience Network is an emerging community of
practice comprised of Indigenous and settler–migrant peoples aimed at increasing social–
ecological resilience. This article narrates the story of the Network's inaugural summit, and
provides an overview of contextual issues and analysis of particular pedagogical aspects of our
approach; foregrounding ruptures between ontology and epistemology that inevitably occur when
culturally and generationally diverse groups who are grounded in different daily realities and
related agency imperatives come to share overlapping worldviews through learning ‘in place’
together. Developing pedagogical practices for naming and negotiating associated tensions within
the collective work of decolonisation is, we argue, a critical step in enabling practices conducive
towards the shared goal of increased human–ecological resilience. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Tofighian, O. (2018). "Behrouz Boochani and the Manus Prison narratives: merging translation with
philosophical reading." Continuum: Journal of Media & Cultural Studies 32(4): 527-535.
No Friend but the Mountains: Writing From Manus Prison is a literary work typed using mobile
phone text messaging and produced after five years of indefinite detention in the Australian-run
immigration detention centre on Manus Island, Papua New Guinea. Behrouz Boochani’s Manus
Prison narratives represent the fusion of journalism, political commentary and philosophical
reflection with myth, epic, poetry and folklore. By experimenting with multiple genres he creates a
new literary framework for his uncanny and penetrating reflections on exile to Manus Island and
the prison experience from the standpoint of an Indigenous Kurdish writer. In addition, the
narratives he constructs function as political and philosophical critique and expose the
phenomenon of Manus Prison as a modern manifestation of systematic torture. Drawing on
scholarship from social epistemology, this article emphasises the situated nature of Boochani’s
writing and the interdependent way of knowing uniquely characteristic of his positionality. This
study also demonstrates, from the perspective of the translator, the interdisciplinary nature of the
translation process and indicates how a particular philosophical reading was required, particularly
in order to communicate the work’s decolonial trajectory. The Manus Prison narratives depict a
surreal form of horror and are best described in terms of anti-genre: the stories redefine and
deconstruct categories and concepts; they resist style and tradition; and they show the limitations
of established genres for articulating the physical, psychological and emotional impact of exile and
indefinite detention on refugees. [ABSTRACT FROM AUTHOR]
Copyright of Continuum: Journal of Media & Cultural Studies is the property of Routledge

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Tierney, R. J. (2018). "Toward a Model of Global Meaning Making." Journal of Literacy Research 50(4):
397-422.
Drawing upon tenets of critical theory, cultural capital, global epistemologies, decolonization,
Indigenous ways of knowing, mobility and translanguaging, ethics, and global citizenship, this
article proposes a model of cross-cultural meaning making and worldly reading as a foundation for
global epistemological eclecticism in our research and pedagogical pursuits. The imaginary
represents an aspirational model in the interest of decolonizing and supporting “other”—notably
confronting western exclusivity and racism and mobilizing epistemologies of southern scholars and
Indigenous communities. [ABSTRACT FROM AUTHOR]

Tenenbaum, S. and K. Singer (2018). "Borders of belonging: challenges in access to anti-oppressive

mental health care for Indigenous Latinx gender-fluid border-youth." AlterNative: An International Journal
of Indigenous Peoples 14(3): 245-250.
Many voices have called for decolonizing psychology as a profession and underscored the
necessity of building and utilizing a counseling framework that rejects the rigidity of the gender
binary and is mindful of the intersectional positionality that implicates subjectivities in complex
vectors of oppression, invisibility, and marginalization. But how does one integrate and apply these
complex constructs in a culturally relevant clinical practice? The gap between theory and practice
appears to have widened, by both action and omission. Moreover, a myriad of clients run the risk
of becoming re-oppressed by hegemonic practices in mental health services in Canada. Gender-
fluid youth without immigration status who speak languages other than English are either
pathologized or rendered invisible by academic discourses and clinical training practices in
university settings. Using a critical approach to personality psychology and drawing upon extensive
field research, this work discusses the challenges faced by Indigenous Latinx border-youth in
accessing anti-oppressive mental health services in Toronto, Canada. The study conducted
between 2010 and 2016, in which six Indigenous Latinx gender-fluid youth were interviewed,
employed a qualitative narrative inquiry methodology and used a narrative story map tool to
analyze data. Grounded in these research findings, this article highlights the necessity of
implementing a culturally relevant and social justice–based training model for mental health care
providers. Such training must include an ongoing critical examination of the socio-political
underpinnings that ground clinical psychology’s epistemology, rather than adapting hegemonic
therapeutic models and practices to a “population at risk.” [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Tecun, A., et al. (2018). "Talanoa: Tongan epistemology and Indigenous research method." AlterNative:
An International Journal of Indigenous Peoples 14(2): 156-163.
Story dialogue known as talanoa is increasingly finding its place as a Pacific research method. The
authors situate talanoa as an Indigenous concept of relationally mindful critical oratory.
Approaching talanoa from mostly a Tongan lens, it is argued that it can contribute to broader
discussions of Indigenous research methods and epistemology. The authors address the talanoa
literature that has defined it as an open or informal discussion, and respond to questions that have
emerged from challenges in implementing it practically in academic research. Indigenous Oceanic
thought is used to interpret talanoa as a mediation between relations of Mana (potency), Tapu
(sacred/restrictions), and Noa (equilibrium), which is a gap in the talanoa literature. Talanoa is
grounded as a continuum of Indigenous knowledge production and wisdom present from the past
that is adaptable to research settings. Centring Moana (Oceanic) epistemology in talanoa
challenges dominant research methods to adapt to Indigenous paradigms, rather than attempting
to Indigenize a Western one. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

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Suárez-López, R. and M. Eugenio (2018). "Wild botanic gardens as valuable resources for innovative
environmental education programmes in Latin America." Environmental Education Research 24(8): 1102-
1114.
Wild botanic gardens consist of natural or semi-natural land remnants immersed in large urban
areas or botanic gardens, which are managed for purposes of biodiversity preservation and public
recreation. In Latin America, they tend to be affected by budget limitations; however, they serve as
valuable resources that permit the development of innovative environmental education
programmes. Specifically, we are considering the appropriateness of implementing critical
environmental education and socio-constructivist programmes. As for practical considerations, it is
important to include diverse epistemologies, and therefore, strategies or procedures characteristic
of science teaching, such as problem-based learning, together with other characteristics of social
activism and popular education initiatives, such as assemblies or meetings, and others
characteristic of more traditional and indigenous worldviews, such as celebrations of the earth. In
this way, Latin American wild botanic gardens may play a role in constructing environmentally
responsible societies and the nurturing of a culture of reflective inquiry. [ABSTRACT FROM
AUTHOR]

Sreejith, S. G. (2018). "UNMAKING A NATIONAL SPACE LEGISLATION FOR INDIA: INDIGENIZING

SPACE LAW THROUGH THE "ORGANIC SCIENCE" OF THE INDIAN SPACE PROGRAM." Journal of
Air Law & Commerce 83(1): 109-142.
This article addresses, in a framework, the efforts to make national space legislation for India. It
identifies that such efforts are in a forgetfulness of the indigenous specialties of the Indian Space
Program, particularly of its science which has India advancing in space technology. All efforts in
making a national space legislation have become an imitation of efforts elsewhere because of their
absorption in the otherness of epistemologies foreign to the Indian self. The article recognizes that,
for the continued success of India as a space faring nation, legislation or policy, as the case may
be, needs to recover the indigeneity of the science of the Indian Space Program. Hence, this
article builds a framework that can challenge the misguided ambitions of the advocates of national
space legislation. It also includes an Indian narrative on human space exploration based on the
national experience of India on matters relating to space. The article also proposes means for India
to continue to fare in space through a reimagined triad of science, legislation, and policy.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Air Law & Commerce is the property of SMU Law Review Association

Shenton, J. T. (2018). "Going to School in the Forest: Changing Evaluations of Animal-Plant Interactions
in the Kichwa Amazon." Journal of Ecological Anthropology 20(1): 1-9.
For rural indigenous communities, the ways structural modernization, exposure to Western-
scientific epistemologies, and formal schooling affect environmental reasoning remain unclear. For
one Kichwa community in the Napo region of Ecuador, daily routines have re-oriented toward
formal schooling while environmental learning opportunities remain intact. Here, although a
Species Interaction Task elicited consensus across ages on inferred ecological interactions,
younger people reasoned differently than did older people: for youth, animal interactions with flora
were considered damaging, not neutral. Aspirational practices like schooling can thus reorient
environmental reasoning, even in contexts in which young people share cultural understandings of
local ecological relationships with adults. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ecological Anthropology is the property of Journal of Ecological Anthropology

Seehawer, M. K. (2018). "Decolonising research in a Sub-Saharan African context: exploring Ubuntu as a

foundation for research methodology, ethics and agenda." International Journal of Social Research
Methodology 21(4): 453-466.
In all parts of the world, researchers are addressing the colonial legacy of research. This article
aims to contribute to the decolonisation of research in a sub-Saharan African context by exploring
Ubuntu as an indigenous Southern African research paradigm. Drawing on lessons learnt from
participatory action research with South African science teachers and on Ubuntu research

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 literature, I develop, and reflect on, characteristics of an Ubuntu research ethics, agenda and
methodology. Understood as humanness, Ubuntu encompasses a dimension of becoming human
and being human. Both dimensions are realised through lived community and respectful, caring
relations with other living beings and the environment. Thus, ethical protocols evolve around
relating positively to others. Ubuntu research agendas contribute to strengthening community and
methodologies are community based, relational and participatory. The emphasis of the article is
not on presenting Ubuntu research as categorically oppositional to conventional methodologies,
but on an approach to research that is grounded in indigenous African epistemologies.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Social Research Methodology is the property of Routledge

Schaefli, L. M., et al. (2018). "Coming to know Indigeneity: Epistemologies of ignorance in the 2003-2015
Ontario Canadian and World Studies Curriculum." Curriculum Inquiry 48(4): 475-498.
This article investigates the portrayal of colonialism and Indigenous peoples in curricula and
textbooks in the province of Ontario, Canada. The analysis is focused on the curricular documents
and texts that constituted Ontario's social studies and Canadian and World Studies stream
between 2003 and 2015, which have informed the understanding of a generation of Ontarians.
Drawing on recent work on epistemologies of ignorance, we demonstrate how segregation and
past placement of Indigenous content, omission of Indigenous critical perspectives, philosophies,
and territories, denial of colonialism, and reinforcement of racialized hierarchies work to encourage
logic of relation premised on Indigenous disappearance. Although nine textbooks associated with
the 2003-2015 Canadian and World studies curriculum were reviewed by First Nations and Métis
educators, critical Indigenous perspectives are frequently undermined in the texts through
exclusion from chapter review questions, segregation of content, and imposition of settler voice.
Although the Ministry of Education has created a new curriculum, the depth, and perniciousness of
epistemologies of ignorance requires sustained involvement of First Nations, Métis and Inuit
educators at all levels of curricular and text design, with special attention to the training of
teachers. [ABSTRACT FROM AUTHOR]
Copyright of Curriculum Inquiry is the property of Taylor & Francis Ltd

Satizábal, P. and S. P. J. Batterbury (2018). "Fluid geographies: Marine territorialisation and the scaling
up of local aquatic epistemologies on the Pacific coast of Colombia." Transactions of the Institute of British
Geographers 43(1): 61-78.
The Pacific region of Colombia, like many sparsely populated places in developing countries, has
been imagined as empty in social terms and yet full in terms of natural resources and biodiversity.
These imaginaries have enabled the creation of frontiers of land and sea control, where the state
as well as private and illegal actors have historically dispossessed Afro-descendant and
indigenous peoples. This paper contributes to the understanding of territorialisation in the oceans,
where political and legal framings of the sea as an open-access public good have neglected the
existence of marine social processes. It shows how Afro-descendant communities and non-state
actors are required to use the language of resources, rather than socio-cultural attachment, to
negotiate state marine territorialisation processes. Drawing on a case study on the Pacific coast of
Colombia, we demonstrate that Afro-descendant communities hold local aquatic epistemologies, in
which knowledge and the production of space are entangled in fluid and volumetric spatio-temporal
dynamics. However, despite the social importance of aquatic environments, they were excluded
from Afro-descendant's collective territorial rights in the 1990s. Driven by their local aquatic
epistemologies, coastal communities are reclaiming authority over the seascape through the
creation of a marine protected area. We argue that they have transformed relations of authority at
sea to ensure local access and control, using state institutional instruments to subvert and
challenge the legal framing of the sea as an open access public good. As such, this marine
protected area represents a place of resistance that ironically subjects coastal communities to
disciplinary technologies of conservation. [ABSTRACT FROM AUTHOR]
Copyright of Transactions of the Institute of British Geographers is the property of Wiley-Blackwell

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Santana, C. R., et al. (2018). "Editorial." Australian Journal of Indigenous Education 47(1): iii-iv.
This special issue of the Australian Journal of Indigenous Education , titled ‘South-South
Dialogues: Global Approaches to Decolonial Pedagogies’, aims to contribute to the field of
Australian Indigenous Studies and Education by further diversifying the perspectives,
conversations and conceptual tools to engage with Indigenous pedagogies. Through a south-south
conversational and conceptual approach, this special issue expands the conversation of
Indigenous pedagogies internationally and conceptually from a global south location. At the same
time, this special issue means to be a re-iteration of the first ‘South-South Dialogues: Situated
Perspectives in Decolonial Epistemologies’ conference held in November 2015 at The University of
Queensland, Brisbane, which displayed a south-south conversation lead by local and global
Indigenous perspectives. This special issue further theorises what many local and global scholars
view as implied in Indigenous education: that the mainstream field of education can be re-
examined using a decolonial viewpoint, one that is led by the views of Indigenous peoples and
people of colour from the ‘global south’. This issue also responds to a re-awakening of decolonial
theories that have been embodied in ‘Southern Theory’ (Connell, <xref>2007</xref>), Indigenous
Standpoint Theory (Nakata, <xref>2007</xref>), coloniality/decoloniality (see, for instance,
Maldonado-Torres, <xref>2007</xref>), among others that continue to re-examine the conditions
in which colonisation continues to be epistemologically exerted and continue to propose ways to
contest it. This re-invigorated conversation is one that can be addressed by a genuinely horizontal
intercultural dialogue lead by the southern perspectives. This was, one way or another, what was
observed and lived in the ‘South-South Dialogues’ conference that felt like the starting point of a
newer form of knowledge production and pedagogy. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Saavedra Rionda, V. P. (2018). "El reconocimiento de las justicias indígenas: un avance de doble filo."
Tiempo de Paz(131): 73-80.
The growing constitutional recognition of indigenous justice systems in Latin America has been
widely celebrated as a breakthrough in fulfilling international standards regarding the rights of
indigenous peoples. Although being positive, celebration cannot hide the fact that such recognition
is made from a particular legal culture, with its own legal language and structure, not necessarily
according with the legal culture of the diverse indigenous communities. Looking through the
glasses of the Epistemologies of the South, we might perceive invisibilized challenges within the
recognition process and related to the imbalance of power between State and indigenous peoples.
(English) [ABSTRACT FROM AUTHOR]
El creciente reconocimiento constitucional de los sistemas de justicia indígenas en los Estados de
Latinoamérica ha sido celebrado como un avance en el cumplimiento de los estándares
internacionales de los derechos de los pueblos indígenas. Si bien es cierto que dicho
reconocimiento es positivo, la alegría no debe ocultar el hecho de que se realiza desde una
cultura jurídica, con su correspondiente estructura y lenguaje, particular y no necesariamente
coincidente con aquellas de los distintos pueblos. Una mirada desde las epistemologías del Sur
nos permite detectar retos invisibilizados cel reconocimiento, resultado de una situación de poder
desigual. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Tiempo de Paz is the property of Movimiento por la Paz, El Desarme y la Libertad - Spain

Raibmon, P. (2018). "Obvious but Invisible: Ways of Knowing Health, Environment, and Colonialism in a
West Coast Indigenous Community." Comparative Studies in Society & History 60(2): 241-273.
This paper interrogates the specific workings and stakes of slow violence on Indigenous ground. It
argues that despite similarities with other environmental justice struggles, Indigenous ones are
fundamentally distinct because of Indigenous peoples' unique relationship to the polluted or
damaged entity, to the state, and to capital. It draws from Indigenous studies, history,
anthropology, geography, sensory studies, and STS, to present results from research with the
Mowachaht Muchalaht First Nation, an Indigenous people on the west coast of British Columbia.
Throughout the 1970s and 1980s, this community used successive strategies to try to render its

215
 knowledge about health, environment, and authority visible to the settler state. Each strategy
entailed particular configurations of risk, perceptibility, and uncertainty; each involved translation
between epistemologies; and each implicated a distinct subject position for Indigenous peoples
vis-à-vis the state. The community's initial anti-colonial, environmental justice campaign attempted
to translate local, Indigenous ways of knowing into the epistemologies of environmental science
and public health. After this strategy failed, community leaders launched another that leveraged
the state's legal epistemology. This second strategy shifted the balance of risk and uncertainty
such that state actors felt compelled to act. The community achieved victory, but at a price. Where
the first strategy positioned the community as a self-determined, sovereign actor; the second
positioned it as a ward of the state. This outcome illustrates the costs that modern states extract
from Indigenous peoples who seek remedial action, and more generally, the mechanisms through
which the colonial present is (re)produced. [ABSTRACT FROM AUTHOR]
Copyright of Comparative Studies in Society & History is the property of Cambridge University Press

Rahm, J. and A. Gorges (2018). "Educating science teachers for sustainability: questions, contradictions
and possibilities for rethinking learning and pedagogy." Cultural Studies of Science Education 13(2): 581-
598.
In this review, we explore what educating science teachers for sustainability implies according to
the 23 book chapters and many sampled teacher education and science methods courses in the
edited book by Susan Stratton, Rita Hagevick, Allan Feldman and Mark Bloom, entitled Educating
Science Teachers for Sustainability, published in 2015 by Springer as part of the ASTE Series in
Science Education. We situate the review in the current complex landscape of discourses around
sustainability education, exploring its grounding in an anthropocentric ideology next to
emancipatory practices and a holistic vision of the world. We offer a quick overview of the chapters
and themes addressed. We then take up some ideas to think with. We are particularly invested in
thinking about the implications of sustainability education as going beyond science teachers and
science education, and as implying a serious engagement with and critique of current
unsustainable ways of living. We play with the idea of taking sustainability education beyond
neoliberal ideals of education and offer some suggestions by bringing in voices of students, youth,
land-based learning and the idea of living sustainability. We also explore what indigenous scholars
and epistemologies could have contributed to an exploration of sustainability education, a voice
that was absent in the book, yet helps desettle the conversation and actions taken, moving the
discourse beyond an Eurocentric grounding. [ABSTRACT FROM AUTHOR]

Porto, M. F. d. S. (2018). "Can health surveillance be emancipatory? An alternative way of thinking about
alternatives in times of crisis." Revista Ciência & Saúde Coletiva 22(10): 3149-3159.
This article in essay form is an invitation to reflect upon the emancipatory character of health
surveillance, a debate that was interrupted in the 1990s. In these times of grave political and
institutional crisis in Brazil and in the year of the first National Conference on Health Surveillance
(1a CNVS, acronym in Portuguese), it is particularly appropriate to revive the critical theoretical
and epistemological discussions that have grounded the trajectory of Latin American social
medicine and public health over the last 40 years. To this end, I draw on aspects of critical thinking
on modernity devised by the Portuguese sociologist Boaventura de Sousa Santos, who postulates
three pillars of domination: capitalism, colonialism (or coloniality), and patriarchy. In the current
context of a crisis of civilization, rethinking emancipation requires us to refresh our understanding
of the meaning of social struggles in terms of their relationship with the knowledges and
epistemologies undermined by modern civilization and still present in the Global South, whether in
spaces occupied by indigenous peoples and poor farmers or in urban peripheries.

Plonski, S. (2018). "Material Footprints: The Struggle for Borders by Bedouin-Palestinians in Israel."
Antipode 50(5): 1349-1375.
Abstract: In the following article, borders become an epistemology for reading the social and
political history of settler geographies, and their particular manifestation in the southern Naqab
region of Israel. It takes as its starting point the idea that borders are activated in an assemblage of

216
 encounters; and that they act as markers, not only of the power of the settler state to rupture and
control indigenous life and mobility, but of the multiple resistances that divert, disrupt and unsettle
settler movements and spaces. Based on more than three years of fieldwork with the
Unrecognised Bedouin-Palestinian communities of the Naqab, the article investigates the
significance of borders in spaces the state has conceived and structured as empty and dead. In
exploring the multiple modes of resistance and resilience that constitute Bedouin struggles for
recognition in Israel, it finds relevance in the lines they carve out, and the living spaces that persist
and evolve in their shadows. [ABSTRACT FROM AUTHOR]
Copyright of Antipode is the property of Wiley-Blackwell

Pillay, P. and E. Swanepoel (2018). "An exploration of higher education teachers' experience of
decolonising the Bachelor of Education honours curriculum at a South African university." Perspectives in
Education 36(2): 119-131.
The ongoing 2015/16 student unrest (#RhodesMustFall; #FeesMustFall) has displayed heightened
calls for the decolonising of the curriculum in the higher education (HE) sector. Students have
highlighted in the recent protests that the curriculum remains largely Eurocentric and continues to
reinforce white and Western dominance. In response to the need for a decolonised curriculum,
higher education lecturers at a university in South Africa embarked on a Bachelor of Education
honours writing exercise workshop with the purpose of decolonising the curriculum. This entailed
rethinking ways of knowing and a deconstruction of old epistemologies, with the aim that
transformation in the classroom would be reflected in what is taught and how it is taught, as a
means to ripple through to grassroots classroom level. This study explores, through using
Foucauldian discourse as theoretical frame, the experiences of eight lecturers at a university
involved in teacher induction of honours-level education students. This link serves as a
fundamental basis between societal change that speaks to creating a space for the African child in
challenging teacher conceptions of power and privilege and rethinking the norms of praxis that
manifest when teachers enter the classroom. Semi-structured interviews were transcribed and
thematically analysed to gain understanding as to the prominent methods used and the dominant
conceptualisation of what decolonising the curriculum entails. Findings suggest a need to return to
grassroots classroom level as a means to involve stakeholders, such as teachers and tertiary
students, in shaping the curriculum. It is further found that lecturers lack the means to engage with
a solely Afrocentric theoretical basis and that Western discourse remains a prominent source of
knowledge due to the lack of indigenous knowledge systems and research. [ABSTRACT FROM
AUTHOR]

Parra, A. and T. Trinick (2018). "Multilingualism in indigenous mathematics education: an epistemic

matter." Mathematics Education Research Journal 30(3): 233-253.
An investigation into an aspect of indigenous education provides the opportunity to forefront an
epistemological discussion about mathematical knowledge. This paper analyses indigenous
peoples’ educational experiences in Colombia and Aotearoa/New Zealand of mathematics
education, focusing on, among other things, sociolinguistic issues such as language planning. In
these experiences, researchers, teachers and local communities, working together, elaborated
their respective languages to create a corpus of lexicon that has enabled the teaching of Western
mathematics. An analysis using decolonial theory is made, showing how this corpus development
works to enable the teaching of [Western] mathematics resulted in investigations into culture,
language and mathematics that revealed an interplay among knowledge and power. Such analysis
raises issues about the epistemology of mathematics and the politics of knowledge, analogous
with current discussions on multilingualism in mathematics education and in ethnomathematics.
The paper concludes that mathematics educators can explore and take advantage of the
sociolinguistic and epistemological issues that arise when an indigenous language is elaborated in
a short period of time in comparison to other languages which have been developed incrementally
over hundreds of years and thus much more difficult to critique. [ABSTRACT FROM AUTHOR]

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Parola, G. and L. R. Fernandes Moreira da Costa (2018). "NOVO CONSTITUCIONALISMO LATINO-
AMERICANO: UM CONVITE A REFLEXÕES ACERCA DOS LIMITES E ALTERNATIVAS AO DIREITO."
New Latin-American Constitutionalism: An Invitation to Reflections about the Limits And Alternatives to
Law. (English) 3(2): 6-22.
Legal history established a strong link between Law, subaltern's domination, and the legitimation of
oppressive acts to the benefit of economic interests. Taking this into account, the need to
decolonize Law is urgent. For that reason, we intend to analyze the epistemological origins of law,
constitutionalism, human rights and human dignity, questioning whether the New Latin American
Constitutionalism is a step towards to the decolonization of Law. The motivation that lies behind
that question is the convergence of New Latin American Constitutionalism with the premises held
by traditional constitutional systems. Latin American constitutionalism marks itself by inserting
indigenous epistemologies into constitutional texts and bearing a concept of good living that
surpass the liberal conception. The constitutionalization of Southern epistemologies has also
shown potential in dealing with global society dilemmas. The urgency to consider a legal system
based on the epistemologies of the South derives from the unfulfilled promises of modernity, which
requires Law itself to account for these alternatives as its foundation. (English) [ABSTRACT FROM
AUTHOR]
A história do direito demonstra a estreita relação do Direito com a dominação de povos subalternizados e
a legitimação de atos opressores, instituídos em benefício de interesses econômicos. Diante
disso, a busca por um direito descolonial mostrase urgente. Para tanto, são analisadas as origens
epistemológicas do direito, do constitucionalismo, dos direitos humanos e da dignidade humana,
indagando se o Novo Constitucionalismo Latino-Americano seria um passo rumo à
descolonização do direito. Isso porque este movimento ainda contempla um paradigma que vai de
encontro às premissas dos sistemas constitucionais tradicionalmente adotados. O Novo
Constitucionalismo Latino-Americano se caracteriza por constituições que inserem epistemologias
indígenas em seus textos, aportando um conceito de viver bem mais amplo que o do liberalismo.
As epistemologias do Sul, ao serem constitucionalmente introduzidas, exibem potencial para lidar
com os dilemas da sociedade global. A urgência de se interrogar sobre um Direito pautado nas
epistemologias do Sul advém da inquietação quanto às promessas não cumpridas da
modernidade, que convocam o Direito a acolher estas epistemologias como seu fundamento.
(Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Teoria Jurídica Contemporânea is the property of Teoria Juridica Contemporanea

Panikkar, B. and J. Tollefson (2018). "Land as material, knowledge and relationships: Resource extraction
and subsistence imaginaries in Bristol Bay, Alaska." Social Studies of Science (Sage Publications, Ltd.)
48(5): 715-739.
This article examines the social, historical and political constitution of land and resource
imaginaries in Bristol Bay, Alaska. We compare the dynamics of these different imaginaries in the
region within the early permitting debates concerning the proposed Pebble Mine to understand the
contemporary politics of defining and constructing ideologies of extractive resource use. We show
that the civic epistemologies and ontologies embedded in different social, scientific and political
practices help explain environmental actions and outcomes. We demonstrate that the contested
fields of social imagination allow for resource exploitation – commodification, extraction and profit –
that endangers nature, but also allow for building alternative imaginaries and constructions of land
and value as key components of environmental justice and land sovereignty initiatives.
Contestations can also highlight problematic and unjust resource practices that disenfranchise and
destabilize subordinate industries, poor communities, indigenous lands and subsistence or
renewable resource use. These divergent discourses, and the deliberative valuations of alternative
futures that they contribute to, are not effectively considered in Alaska’s large mine permitting
process. [ABSTRACT FROM AUTHOR]
Copyright of Social Studies of Science (Sage Publications, Ltd.) is the property of Sage Publications, Ltd.

Ndimande, B. S. (2018). "Unraveling the Neocolonial Epistemologies: Decolonizing Research Toward

Transformative Literacy." Journal of Literacy Research 50(3): 383-390.

218
 For many years, research epistemologies and methodologies have been influenced by colonial
perspectives in knowledge production. The focus of this article is to discuss ways in which
research can be transformed for the purpose of including marginalized communities, such as
Indigenous communities, whose knowledge has been systematically excluded in academic
research. In fact, I argue that whether or not research is conducted in the contexts of Indigenous or
other marginalized communities, it must embody the elements of decolonization to interrupt and
interrogate the long-standing colonial discourse in research. I specifically focus on the importance
of language as well as the sociocultural and historical awareness of communities who allow us to
work with them. I conclude by urging all scholars to ask serious questions about the knowledge
they produce and who benefits from it. [ABSTRACT FROM AUTHOR]

Nare, N. E., et al. (2018). "Conceptualisation of African primal health care within mental health care."
Curationis 41(1): e1-e11.
Background: It is believed by western education systems that the first contact should be with the
nurse in primary health care. However, it is not the case. Therefore, the researcher attempts to
correct this misconception by conceptualising the correct beginning of health seeking behaviour in
an indigenous African community, namely African Primal Health Care (APHC). 'Primal' was coined
during a colloquium by Dr Mbulawa and Seboka team members; however no formal
conceptualisation took place, only operational definition. Due to the study scope, conceptualisation
is narrowed to mental health, but this concept is applicable in the broader health context. The
research purpose was to contribute to the body of indigenous knowledge systems to advocate
towards co-existence of primal health care and mental health care.; Aim: Formulate APHC within
a mental health care context.; Objectives: To explore philosophical grounding of APHC and
describe epistemology of APHC. To analyse and crystallise the exploration to establish
understanding within mental health and conceptualise APHC within mental health care to enhance
co-existence.; Methodology: Narrative synthesis, concept analysis (qualitative design). Lekgotla
was used as a method of data collection and data were analysed using Leedy and Ormrod's five
steps of data analysis.; Results: APHC is a health care system that existed in Africa prior to the
introduction of the western health care system. It is based on the African belief system and
practices. The practices come from the community, for the community and are authenticated by
the community. APHC uses a holistic approach and the family and community are involved in the
healing process.

Moon, S. (2018). "Seodang: A pilgrimage toward knowledge/action and "us-ness" in the community."
Cogent Education 5(1): 1-1.
The purpose of this article is to present a Korean theory of epistemology and to provide an
epistemological embodiment of Korean epistemology as it appears in a traditional, local village
school called a seodang. A seodang's curriculum is grounded upon individualized instruction and
whole person education and emphasizes mutually respectful relationships that sustain supportive
local communities. I have attempted to create an intersection between cultural elements present
within Korea's indigenous knowledge and innovative research methodology by making use of
multilingual representations, visual interpretations of the text, and cultural poetry. By weaving
together these two stripes of epistemology and methodology, I underscore the value of ethno-
epistemology in curriculum and cultural studies as well as the need to imagine multi-linguistic,
visual representations of Korean epistemology. Major texts and images taught in seodangs are
interwoven with these articulations as a means of examining methodological concerns in curricular
and cultural studies. [ABSTRACT FROM AUTHOR]

Mitchell, R. C. and S. A. Moore (2018). "Transdisciplinary Child and Youth Studies: Critical Praxis, Global
Perspectives." World Futures: The Journal of General Evolution 74(7/8): 450-470.
Drawing on empirical and theoretical literature from across six continents, this Introduction to a
special issue of World Futures serves as a prelude to seven articles focused on transdisciplinary
child and youth studies. The resulting gestalt builds on the assumption that those engaged in
transdisciplinary research and pedagogy are also deeply engaged in the global reform movement

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 currently underway in higher education. As a contribution to this process, we make two key
arguments. First, Indigenous epistemologies (defined as traditional integrated knowledge systems
drawing on connectedness to the Earth and ontologies of respect for past and future generations)
must be fully included within the transdisciplinary canon. Second, we introduce child and youth
studies as an inherently transdisciplinary field, one that embraces complex systems analysis along
with young people's participation in research that concerns their well-being. [ABSTRACT FROM
AUTHOR]
Copyright of World Futures: The Journal of General Evolution is the property of Routledge

Mika, C., et al. (2018). "What is indigenous research in philosophy of education? And what is PESA, from
an indigenous perspective?" Educational Philosophy & Theory 50(8): 733-739.
The article presents comments from several people focusing on the indigenous research in
philosophy of education and the Philosophy of Education Society of Australasia (PESA) from an
indigenous perspective. Topics discussed include the difference in empirical and philosophical
research; the focus of the empirical research on data collection; and the fields of ontology and
epistemology.

Mika, C. and K. Southey (2018). "Exploring <italic>whakaaro</italic>: A way of responsive thinking in

Maori research." Educational Philosophy & Theory 50(8): 795-803.
The experience of researching as a Māori student within academia will often raise questions about
how and whether the student’s research privileges Māori world views and articulates culturally
specific epistemologies. This study offers some theorising, from the perspectives of a Maori
doctoral student and her Maori supervisor (the authors of this study), on the metaphysical nature of
research for Maori. It emphasises that there is a space for speculative, creative and responsive
thinking as a central method in the student’s doctoral research and describes how access to free
thinking has been only partly recognised in currently dominant methods of research. We describe
this approach as ‘whakaaro’, and note its relationship to language itself, to the researcher and the
interviewee, and in particular to the researcher’s intuitive and largely unknowable response to what
an interviewee utters. In that act, the student envisages that she will expansively hint at (but not
pretend to grasp) the deep expression of the profoundly mysterious. Here, our thinking resonates
with various Western and indigenous writings about research and adumbrates the potential of the
whakaaro method without foreclosing against its various permutations. [ABSTRACT FROM
AUTHOR]
Copyright of Educational Philosophy & Theory is the property of Routledge

McGregor, D. (2018). "Mino-Mnaamodzawin: Achieving Indigenous Environmental Justice in Canada."

Environment & Society (2150-6779) 9(1): 7-24.
Th is article explores the potential for advancing environmental justice (EJ) theory and practice
through engaging with Indigenous intellectual traditions. When EJ is grounded in Indigenous
epistemological and ontological foundations, a distinct EJ framework emerges, leading to a deeper
understanding of Indigenous EJ and to a renewed vision for achieving it. I highlight the emergence
of the Anishinaabe philosophy referred to as mino-mnaamodzawin (“living well” or “the good life”),
common to several Indigenous epistemologies, that considers the critical importance of mutually
respectful and beneficial relationships among not only peoples but all our relations (including all
living things and many entities not considered by Western society as living, such as water and
Earth itself). Mino-mnaamodzawin is suggested as a foundational contributor to a new ethical
standard of conduct that will be required if society is to begin engaging in appropriate relationships
with all of Creation, thereby establishing a sustainable and just world. [ABSTRACT FROM
AUTHOR]
Copyright of Environment & Society (2150-6779) is the property of Berghahn Books

McDowall, A. (2018). "(Not)Knowing: Walking the Terrain of Indigenous Education with Preservice
Teachers." Australian Journal of Indigenous Education 47(2): 100-108.

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 Our work as educators is entangled in questions of how colonisation privileges particular
epistemologies and ontologies, ethical responsibilities and the reproduction of privilege or
exclusion through education. Working with preservice teachers as they shape their social and
ethical responsibilities allows the opportunity to effect social change on a larger scale as they
move into their own classrooms. Students often begin the course seeking some form of knowledge
about Indigenous peoples, yet this knowledge can be seen to represent a form of epistemic
violence. In this research project, I use a decolonial lens to consider the reflective writing journals
of preservice teachers as they consider their relationships and responsibilities in the field of
Indigenous education. The purpose is to explore how preservice teachers position themselves in
this field and whether their engagement with these stories, theories, voices and knowledges leaves
them with an inability to remain indifferent to their ethical responsibilities. In this paper, I invite you
to walk with me through a landscape where we consider preservice teachers' writings, Moreton–
Robinson's possessive logic, transformative education and the concept of diffraction. [ABSTRACT
FROM AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Lehman, K. (2018). "Beyond Pluralism and Media Rights: Indigenous Communication for a Decolonizing
Transformation of Latin America and Abya Yala." Latin American Perspectives 45(3): 171-192.
In resisting genocidal projects of modernity since the Conquest and their most recent phase,
neoliberalism, indigenous peoples have provided leadership in maintaining pluralist societies and
protecting the rights of all living beings. This role is little known even to many on the left because of
the history of the nation-state and current communications and research practices. Drawing on
community-based autonomous alternatives to neoliberalism, indigenous media contribute to
twenty-first-century Latin American participatory democracy and plurinational socialism by
defending communication as a basic human right. They evoke a long history of place-based
narratives whose values are encoded in language, and their epistemologies are strengthened by
transnational indigenous communication networks and practices. Moving beyond pluralism and
media rights, indigenous communication transforms media practices in order to decolonize
relations among humans, other living beings, and the environment that sustains life.Al resistir los
proyectos genocidas de la modernidad desde la Conquista y, su más reciente fase, el
neoliberalismo, los pueblos indígenas han tomado una posición líder en el acto de mantener
sociedades pluralistas y proteger los derechos de todos los seres vivos. Esto es poco sabido,
incluso por muchos en la izquierda, debido a la historia del estado-nación y las prácticas actuales
de comunicación e investigación. Basados en alternativas autónomas comunales al
neoliberalismo, los medios indígenas contribuyen a la democracia participativa latinoamericana del
siglo XXI y al socialismo plurinacional, a la vez que defienden la comunicación como un derecho
humano básico. Evocan una larga historia de narrativas asentadas en lugares cuyos valores están
codificados en el lenguaje, y sus epistemologías se ven reforzadas por las redes y prácticas
transnacionales de comunicación indígena. Al ir más allá del pluralismo y los derechos de los
medios, la comunicación indígena está transformando las prácticas mediáticas para descolonizar
las relaciones entre los seres humanos, otros seres vivos y el medio ambiente que sustenta la
vida. [ABSTRACT FROM AUTHOR]
Copyright of Latin American Perspectives is the property of Sage Publications Inc.

Kubow, P. K. (2018). "SCHOOLING INEQUALITY IN SOUTH AFRICA: PRODUCTIVE CAPACITIES AND

THE EPISTEMOLOGICAL DIVIDE." International Perspectives on Education & Society 34(1): 161-185.
Post-apartheid South Africa has some of the highest educational and economic disparities in the
world. Taylor Salisbury's (2016) analysis of the National Income Dynamics Study reveals that
South Africa's unequal distributions of income and wealth by race are likely to worsen over time,
with Africans the most disenfranchised by low-quality education and low monthly earnings. What is
missing from Salisbury's discussion is that definitions of quality education are analogous to
Western democracy, epistemologies, and curriculum. Township schools where most African
children and youth attend do not draw upon African epistemologies, values, and languages to

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 support the development of Africans' productive capacities. Increasingly, capacities are only
considered "productive" if they align with modernity and values of the labor market. In this chapter,
I argue that South Africa is schooling inequality through the exclusion of African epistemological
traditions and the inclusion of mainly Western liberal principles. The notion of divided
(epistemological) space - separate, distinct, and apportioned - is examined from the research data
I collected with African (in this case Xhosa) primary and secondary students, teachers, and
principals in South Africa's longest-standing township. The intent is to orient the field of
comparative and international education to critically problematize discourse that identifies equality
as central to social change but that ignores indigenous constructions of democracy informed by
different epistemological traditions. This work builds on the growing argument about the need for
comparative educators to learn from indigenous perspectives (Freeman, 2004), indigenous
knowledge systems (Kubow, 2007), and different educational traditions for comparative study
(Assié-Lumumba, 2017). [ABSTRACT FROM AUTHOR]

King-Kok, C., et al. (2018). "New Persepctives on Pearl Buck: A Forum." Amerasia Journal 44(3): 51-73.
The article focuses on work of American writer Pearl S. Buck and dedicated herself to bridging
Asian and American cultures and affinities that come to light through transnational and translingual
American studies. It mentions presentation of Chinese people and culture, a laudable alternative to
the Orientalist epistemology denounced by Edward Said. It also mentions Buck's idea of an
indigenous Chinese democracy and her postcolonial sensibility.

Khanyile, M. (2018). "Whose Interest Does it Serve? A Confucian Community Engagement." Proceedings
of the International Conference on Management, Leadership & Governance: 139-146.
It is a well-known fact that universities assumed the third mission, which includes community
engagement, in order to be financially viable, and this has taken centre stage. This paradigm shift
begs the question as to whose interests community engagement serves. It has been difficult to
separate community engagement from traditional research, as community engagement projects
can emerge from new research ideas. As an emerging property, community engagement is not
supposed to be reductionist, but rather holistic, in order to afford universities various opportunities
to function as sites of citizenship. This enables universities to contribute to the knowledge society
and knowledge economy, and to generate mutual benefits. No instruments are used to gauge the
benefits for communities, but in the case of academics and universities, the benefits include
outputs, promotions and revenues. The epistemologies and methodologies are foreign and do not
appreciate or understand problematic situations of communities and locals. Universities have
transformed from communities of scholars into workplaces. The communities are often pawns in
the hidden agenda for community engagement activities, include, but are not limited to, university
entrepreneurialism; dispossession of indigenous knowledge of natives and locals; advancement of
commercialisation and capitalism; and academics' quest for promotion. This conceptual paper
argues that community engagement is a complex phenomenon and requires a systemic non-linear
approach. [ABSTRACT FROM AUTHOR]
Copyright of Proceedings of the International Conference on Management, Leadership & Governance is
the property of Academic Conferences International

Kgari-Masondo, M. C. (2018). "A KALEIDOSCOPE MODEL AS AN EMINENT STRIDE TOWARDS

DECOLONISING INDIGENOUS HISTORICAL THEMES." Indilingua: African Journal of Indigenous
Knowledge Systems 17(1): 14-24.
This article illustrates the use of a kaleidoscope model as a template for researching indigenous
historical themes inductively in a decolonised mode in a South African context. The model focuses
on data bits and categories that can help to make sense of emerging data by allowing different
categories to fit the data, rather than manipulate data to fit the categories. The model helped in
answering the central question of the research: Which methodologies and approaches can be
used to decolonise indigenous knowledge (IK)? It is a model of research that promotes
participatory research and integrates diverse methods that allow IK research to flourish. Through
the kaleidoscope approach, the research methods and approaches are integrated. Such an

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 integration encourages the researcher to delve into approaches that can promote and exhume the
pragmatism of IK from within its own logic and epistemological foundations. Such an argument
confirms that more work is needed in cultivating methodologies and approaches for researching IK
such as the kaleidoscope method proposed in this article in order to ensure that emerging
research moves away from supressing indigenous epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Kallio, A. A. and H. Länsman (2018). "Sámi Re-Imaginings of Equality in/through Extracurricular Arts
Education in Finland." International Journal of Education & the Arts 19(5-7): 1-22.
The Indigenized arts-based inquiry reported in this article addresses matters of equality in
Finland's extracurricular arts education system, as experienced by Indigenous Sámi artists, arts
educators, scholars, and community leaders. Challenging national narratives of cultural
homogeneity and egalitarianism, this research identifies aspects of this publicly-funded arts
education system that function to create, or perpetuate inequality for Sámi learners. Employing
narrative and joik as analysis approaches, we reflect upon these processes of exclusion in order to
envision new possibilities for this national arts education system to not only accommodate Sámi
learners, but to learn from and together with Indigenous arts, pedagogies, onto- epistemologies
and ways of being to enhance equality for all. [ABSTRACT FROM AUTHOR]

Johnson, S. R. (2018). "Native Philosophies as the Basis for Secondary Science Curriculum." Critical
Education 9(16): 84-96.
The Western approach to teaching science can create barriers for Native American students
because it is often in opposition to Native philosophies of thought and worldviewIf we taught
science through a curriculum based on Native philosophies, would we be able to minimize barriers
and make it more accessible and appealing? By focusing on concepts such as relatedness, TEK,
place, indigenous realism, and pluralism found in Native philosophies, epistemologies, and
ontologies we could make science more aligned with Native students interests and priorities, thus
increasing the number of Native American students choosing to take science courses and study a
Science, Technology, Engineering, and Mathematics (STEM) field in college. While it may seem
paradoxical to put Western science together with Native philosophies to construct a science
curriculum, if we approach the challenge from a Native perspective perhaps it is not. By creating a
curriculum and environment that represents Native science and Native students, it is possible to
encourage more Native students to take STEM courses and follow STEM career paths who can
then help us change the goals of STEM, improving STEM and science for Native students, and all
students. [ABSTRACT FROM AUTHOR]

James, S. (2018). "Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African
Diaspora." Women & Therapy 41(1/2): 114-130.
This article analyzes an Indigenous epistemology explored through Yoruba Orisha traditions in the
African diaspora. It also emphasizes the discordance between Euro-American psychology and
African American women’s feminism. In particular, it presents decolonial woman-centered spriritual
practices and the possibilities inherent in cosmovivencia. As an example, it draws from a
symposium hosted by Caribbean Cultural Center African Diaspora Institute (CCCADI) at City
University of New York in February 2016, entitled Trade/itions: Trans-Atlantic Sacred Orisha
Traditions. The article is intended to open dialogue about the epistemic centering of Indigneous
philosophies, as well as the historical and current practices within African diaspora spiritual
systems to support individual and community well-being and social activism. In addition, it
addresses the preponderance of damage-centered research about African-descended and
Indigenous peoples and women, in particular, in the academic psychology literature and
recommends emergent methodological strategies for resistance to those approaches that reinforce
colonial paradigms. Lastly, it supports the integral connection with and reliance on the natural
world and all living species within Orisha traditions. These vital connections intrinsically place

223
 women practitioners at the forefront of efforts toward environmental justice. [ABSTRACT FROM
AUTHOR]
Copyright of Women & Therapy is the property of Taylor & Francis Ltd

Jackson, R. C. and D. W. DeLaune (2018). "Decolonizing Community Writing With Community Listening:
Story, Transrhetorical Resistance, and Indigenous Cultural Literacy Activism." Community Literacy Journal
13(1): 37-54.
This article foregrounds stories told by Kiowa Elder Dorothy Whitehorse DeLaune in order to
distinguish "community listening" from "rhetorical listening" and decolonize community writing.
Dorothy's stories demonstrate "transrhetoricity" as rhetorical practices that move across time and
space to activate relationships between peoples and places through collaborative meaning
making. Story moves historic legacies into the present despite suppression enacted by settler
colonialism, and story yields adaptive meanings and cultural renewal. When communities listen
across difference, stories enact resistance by building a larger community of storytellers, defying
divisive settler colonialist inscriptions, and reinscribing Indigenous peoples and their
epistemologies across the landscapes they historically inhabit. [ABSTRACT FROM AUTHOR]

Hartendorp, K. (2018). "Utu and capitalism: a harmful imbalance." Continuum: Journal of Media & Cultural
Studies 32(6): 678-684.
In this piece, I offer a contribution to examining the cultures of capitalism through an indigenous
lens. I use the framework of whakapapa to explore social relationships prior to colonization, with a
focus on gift exchange, in order to illuminate the cultural differences between indigenous and non-
indigenous systems of value. Drawing on the work of Sir Raymond Firth and Dame Joan Metge, I
analyse the contrast between utu and capitalistic exchange. I argue that this relationship is one of
deep and harmful imbalance which has had negative impacts socially and economically. I conclude
that indigenous epistemologies can provide necessary analysis and solutions for challenging
capitalism within a specific cultural context, such as the Pacific region. [ABSTRACT FROM
AUTHOR]
Copyright of Continuum: Journal of Media & Cultural Studies is the property of Routledge

Grenier, N. (2018). "ESDII WAL: GITXSAN LAW GROUNDED IN EPISTEMOLOGY." University of

Toronto Faculty of Law Review 76(1): 64-91.
Indigenous legal theory is divided into two broad conceptions of law. The first approach
characterizes Indigenous law as a dynamic and flexible entity that is derived from society. In the
second approach, law stems from an original source and is deeply grounded in epistemology. The
author argues that the second approach is the most effective lens for analyzing an area of Gitxsan
law called ayook niiye'e and applies it to the story of Esdii wal. Esdii wal was a hunter who saved
the Gitxsan during a time of famine. His story remains relevant today, as it reveals implicit
principles that inform the epistemology and laws of contemporary Gitxsan people. The author
draws upon these foundational principles to orient an effective and strategic use of Gitxsan law to
address two contemporary issues. The first problem is that the internalization of colonial thought
shapes the way that we conceptualize legal problems and acts as a barrier that hinders us from
fully understanding the legal reasoning present within the Adaawk (oral history). The second issue
is that cognitive imperialism reinforces Canada's unsustainable relationship with Gitxsan territory
and suppresses Gitxsan environmental law. [ABSTRACT FROM AUTHOR]
Copyright of University of Toronto Faculty of Law Review is the property of University of Toronto, Faculty
of Law

Gaitán-Barrera, A. and G. K. Azeez (2018). "Beyond recognition: autonomy, the state, and the Mapuche
Coordinadora Arauco Malleco." Latin American & Caribbean Ethnic Studies 13(2): 113-134.
The initial resurgence of indigenous mobilization in Latin America in the 1970s and 1980s was
certainly driven by the framework of the 'politics of recognition'. However, since then much has
been altered in the politico-economic and cultural framework of Latin American societies. This
paper examines a new strand of indigenous mobilization in the region today, what we call

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 'revindicative autonomism'. Moving away from the language of 'rights' and statist autonomy
arrangements, this is a struggle against the much-lauded regimes of multiculturalism and
differentiated citizenship. Although officially formed back in the late 1990s, the Coordinadora
Arauco Malleco (CAM) has more recently emerged as the central actor in what has been called the
'New Arauco War' in south-central Chile. This movement has put forward a sui generis project for
autonomy that is contingent on the complete territorial recovery and the reconstruction of
Wallmapu as a whole. To achieve that, CAM draws from the pre-colonial past and resuscitates the
ontologies and epistemologies of the Mapuche nation. [ABSTRACT FROM AUTHOR]
Copyright of Latin American & Caribbean Ethnic Studies is the property of Routledge

Francis, M. and S. Vansickle (2018). "Gana'Jôh: Haudenosaunee Pedagogies of the Drum Letters From
the Woodshop." World Futures: The Journal of General Evolution 74(7/8): 490-502.
This article presents reflections on a drum-making workshop organized for young Haudenosaunee
men on Six Nations of the Grand River territory in a region now known as Ontario, Canada.
Imbued with an inductive character, we reflect on the disconnections between Indigenous and
Western ways of knowing and draw on transdisciplinary methodological approaches to praxis. The
main body of the article is constructed through a series of letters where each author reflects on the
tensions and contradictions between Indigenous ways of knowing and the modes of knowledge
creation promoted through academic White settler ideals. Drawing on Indigenous epistemologies
from Leanne Betasamosake Simpson we argue that material production in relation to the making
of Haudenosaunee drums can become pedagogy and fuel Indigenous-specific resurgence and
intelligence. After we introduce ourselves and sketch the context for our project, the narrative
proceeds through two voices in conversation. Each co-author reflects on the insights that emerged
from an effort to decolonize learning through the pedagogies of the drum. [ABSTRACT FROM
AUTHOR]
Copyright of World Futures: The Journal of General Evolution is the property of Routledge

Fickel, L., et al. (2018). "The Importance of Community Knowledge in Learning to Teach: Foregrounding
Māori Cultural Knowledge to Support Preservice Teachers' Development of Culturally Responsive
Practice." Peabody Journal of Education (0161956X) 93(3): 285-294.
Culturally responsive teaching is an essential component of reframing educator preparation for
equity and has particular resonance when working in partnership with indigenous communities. As
teacher educators in Aotearoa New Zealand, we continually seek to enhance our practices to
ensure that Māori cultural values, pedagogies, and epistemologies inform all aspects of our
teacher education curricula and support Māori educational aspirations. In this article we describe a
preservice teacher education program co-constructed with our local Māori community that
foregrounds Māori cultural knowledge. We focus particularly on two signature features of the
program, a co-constructed framework for teacher growth and development and community-based
learning experiences, highlighting the ways that these features engage preservice teachers in
learning through Māori epistemological perspectives and pedagogies. We conclude by reflecting
on the generative nature of engaging community expertise and knowledge to create contextually
meaningful learning experiences for preservice teachers that support their development as
culturally responsive teachers. [ABSTRACT FROM AUTHOR]
Copyright of Peabody Journal of Education (0161956X) is the property of Taylor & Francis Ltd

Fenwick, L. (2018). "Standards-based reform to senior-secondary curriculum and metacognition in the

literacy domain." Curriculum Journal 29(3): 338-353.
This study analyses the intended and enacted curricula that are produced when metacognition is
included as an element within standards-based reforms for schooling. Reformers of the senior-
secondary curriculum for South Australia (SA) and the Northern Territory (NT) hoped to improve
the academic outcomes of all students, and especially those from low-SES and Indigenous
backgrounds, by creating a curriculum that required year-10 students to reflect on their capacities.
Reflection on learning in the literacy domain was a particular emphasis during the reforms. A
constructionist epistemology and case-study methodology informed the approach taken in the

225
 study. Data collection and analysis involved accessing and analysing the intended curriculum, as
well as the curriculum planning documentation designed by four teachers in one NT high school.
The results indicate that learning opportunities to reflect on literacy capacities will not be created
when the intended curriculum provides teachers, who are not literacy specialists, with little
guidance about practices associated with metacognition and literacy. [ABSTRACT FROM
AUTHOR]
Copyright of Curriculum Journal is the property of Wiley-Blackwell

Dubcovsky, A. (2018). "Defying Indian Slavery:Apalachee Voices and Spanish Sources in the Eighteenth-
Century Southeast." William & Mary Quarterly 75(2): 1-1.
Apalachee Indians endured some of the most devastating slave raids in the eighteenth century.
Their enslavement is a central feature of the story of southeastern Indian slavery. Although
scholars have noted the many ways Native peoples negotiated the slave trade, Apalachees appear
in these discussions mostly as casualties of an inexorable colonial force. This article employs NAIS
methodologies to reframe Apalachee history during Indian slavery. Using a single document, a
letter written on June 10, 1704, by Deputy Manuel Solana to Florida's governor, José de Zúñiga y
Cerda, it forges a narrative with and about Apalachee voices and repositions Apalachees in the
story of Indian slavery in ways that are neither teleological nor rooted in decline. A NAIS approach
also opens up a larger question: How can historians write about moments of horrific loss without
allowing the loss to define the totality of the experience or end the story? How can we write about
damage without writing "damage narratives"? Privileging Apalachee epistemologies, futures, and
contingencies within an article focused on an archival and colonial source allows for the
exploration of both the materials available and the methods required to write ethical indigenous
histories. [ABSTRACT FROM AUTHOR]
Copyright of William & Mary Quarterly is the property of William & Mary Quarterly

Dorries, H. and S. Ruddick (2018). "Between concept and context: reading Gilles Deleuze and Leanne
Simpson in their in/commensurabilities." Cultural Geographies 25(4): 619-635.
After centuries of ignoring and discounting Indigenous epistemologies, geographers and other
scholars rooted in Western intellectual traditions have recently displayed a new curiosity about the
insights offered by Indigenous intellectual traditions. In this article, we reflect on the ethical
challenges that accompany reading Indigenous philosophy as scholars trained primarily in the
Western tradition. Reading a set of texts by Michi Saagiig Nishnaabeg writer Leanne
Betasamosake Simpson and French philosopher Gilles Deleuze, we argue that reading practices
can serve as either enactments or refusals of colonial relationships, and provide an account of the
development of reading practices that seek to find meaning in the in/commensurablity of these
texts, rather than by seeking only similarities or differences. Thus, we advocate for a political
approach to reading Indigenous philosophy that respects the sovereignty of the text. [ABSTRACT
FROM AUTHOR]
Copyright of Cultural Geographies is the property of Sage Publications, Ltd.

Derby, M. and N. Ranginui (2018). "'H' is for Human Right: An Exploration of Literacy as a Key Contributor
to Indigenous Self-Determination." Kairaranga 19(2): 45-52.
The purpose of this article is to examine literacy as a key contributor to cultivating individual and
collective self-determination for indigenous peoples. The United Nations Educational, Scientific
and Cultural Organisation (UNESCO) defines literacy as a human right, intrinsically important for
human development and well-being. Therefore, literacy is pivotal to fostering self-determination.
This article introduces some broad definitions of literacy, including examples offered by indigenous
sources. Following this is consideration of the human rights discourse as it relates to literacy
specifically, with a particular focus on the way in which this discourse has unfolded in New
Zealand. The article then explores literacy as a human right and the role it plays in contributing to
indigenous self-determination. The article concludes that there is a need to ensure literacy
interventions, which are designed to fulfill the rights of indigenous learners with regard to literacy,
are embedded in indigenous epistemology, history and pedagogy. [ABSTRACT FROM AUTHOR]

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Del Bene, D., et al. (2018). "More dams, more violence? A global analysis on resistances and repression
around conflictive dams through co-produced knowledge." Sustainability Science 13(3): 617-633.
The present article analyses a unique database of 220 dam-related environmental conflicts,
retrieved from the Global Atlas on Environmental Justice (EJAtlas), and based on knowledge co-
production between academics and activists. Despite well-known controversial, social, and
environmental impacts of dams, efforts to increase renewable energy generation have reinstated
the interest into hydropower development globally. People affected by dams have largely
denounced such ‘unsustainabilities’ through collective non-violent actions. Nevertheless, we found
that repression, criminalization, violent targeting of activists and assassinations are recurrent
features of conflictive dams. Violent repression is particularly high when indigenous people are
involved. Indirect forms of violence are also analysed through socio-economic, environmental, and
health impacts. We argue that increasing repression of the opposition against unwanted energy
infrastructures does not only serve to curb specific protest actions, but also aims to delegitimize
and undermine differing understanding of sustainability, epistemologies, and world views. This
analysis cautions that allegedly sustainable renewables such as hydropower often replicates
patterns of violence within a frame of an ‘extractivism of renewables’. We finally suggest that co-
production of knowledge between scientists, activists, and communities should be largely
encouraged to investigate sensitive and contentious topics in sustainability studies. [ABSTRACT
FROM AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

De Lisle, J. (2018). "VALUING MIXED AND MULTIPLE METHODS FOR EDUCATIONAL POLICY
RESEARCH IN THE ANGLOPHONE CARIBBEAN: Illustrative Cases Privileging Epistemological
Diversity." Caribbean Curriculum 26: 26-63.
The question of "which method" is fundamental to the utility of educational policy research within
the postcolonial Anglophone Caribbean. Although qualitative approaches might be more sensitive
to these unique contexts, the heterogeneity of populations and spaces are a significant threat to
the generalisability and transferability of findings. Therefore, to generate comprehensive and
contextualised theory, Caribbean policy researchers must adopt a multiplist philosophy which
explicitly privileges multiple and mixed methods. This paper first describes some critical issues
related to education policy research in the Anglophone Caribbean part of the global South. It then
illustrates the value of promoting epistemological diversity by examining three multimethod and
mixed methods research (MMMR) policy studies conducted in Trinidad and Tobago. All three
illustrative studies were guided by paradigm stances favouring the mixing of methods. The findings
suggest that MMMR offers a degree of flexibility that better captures heterogeneity and local
knowledge. Integrated findings from these studies were both divergent and comprehensive.
Nevertheless, instrumental use by policymakers was rare. The future challenge is for Caribbean
policy researchers to (1) perhaps make better use of MMMR designs; (2) incorporate indigenous
epistemologies; and (3) employ designs and strategies that further enhance the political
legitimation of findings [ABSTRACT FROM AUTHOR]

Datta, R. (2018). "Traditional storytelling: an effective Indigenous research methodology and its
implications for environmental research." AlterNative: An International Journal of Indigenous Peoples
14(1): 35-44.
Using traditional Western research methods to explore Indigenous perspectives has often been felt
by the Indigenous people themselves to be inappropriate and ineffective in gathering information
and promoting discussion. On the contrary, using traditional storytelling as a research method links
Indigenous worldviews, shaping the approach of the research; the theoretical and conceptual
frameworks; and the epistemology, methodology, and ethics. The aims of this article are to (a)
explore the essential elements and the value of traditional storytelling for culturally appropriate
Indigenous research; (b) develop a model of a collaborative community and university research
alliance, looking at how to address community concerns and gather data that will inform decision-
making and help the community prepare for the future; (c) build up and strengthen research

227
 capacity among Indigenous communities in collaboration with Indigenous Elders and Knowledge-
holders; and (d) discuss how to more fully engage Indigenous people in the research process. In
two case studies with Indigenous and immigrant communities in Canada and Bangladesh that are
grounded in the relational ways of participatory action research, the author found that traditional
storytelling as a research method could lead to culturally appropriate research, build trust between
participants and researcher, build a bridge between Western and Indigenous research, and
deconstruct meanings of research. The article ends with a discussion of the implications of using
traditional storytelling in empowering both research participants and researcher. [ABSTRACT
FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

D’Argenio, M. C. (2018). "Decolonial encounters in Ciro Guerra’s El abrazo de la serpiente: indigeneity,

coevalness and intercultural dialogue." Postcolonial Studies 21(2): 131-153.
This article analyses the politics and aesthetics of the depiction of the encounter between the West
and the non-West in Ciro Guerra’s film El abrazo de la serpiente, examining how the film
deconstructs colonialist imagery and discourses, and engages with the notion and cinematic
representation of indigeneity. Through an interdisciplinary approach, the article identifies and
discusses the strategies employed in the film to decolonise the category of the ‘Indian’: challenging
the colonial linguistic of domination and undermining the tropes of imperialist representations;
staging and re-enacting colonial encounters; and subverting the power relations embedded in
colonialist ethnography. The article argues that El abrazo de la serpiente acts as an instrument of
political and cultural inquiry into the past and the present, and that it both proposes and enacts
interculturalidad and intercultural dialogue as a cinematic approach to native culture. While the
notion of indigeneity at play is not unproblematic, the film succeeds in foregrounding Indigenous
points of view and ‘points of hearing’, challenging a Eurocentric politics of recognition and
evolutionary epistemology in favour of a ‘coevalness’ of the native. [ABSTRACT FROM AUTHOR]
Copyright of Postcolonial Studies is the property of Routledge

Cisneros, N. A. (2018). "'To my relations': writing and refusal toward an Indigenous Epistolary
Methodology." International Journal of Qualitative Studies in Education (QSE) 31(3): 188-196.
In this article, the author presents an Indigenous Epistolary Methodology (IEM) to reflect on what it
means for Indigenous women to engage the notion of refusal in traditional writing methods and
qualitative research. The author proposes that an IEM, nestled within her familial genealogies,
Indigenous Knowledges and Chicana Feminist Epistemology can provide a more expressive
account of her relations as a mothering Indigenous and Chicana Woman of Color in academia.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Studies in Education (QSE) is the property of Routledge

Churcher, M. (2018). "Reimagining the Northern Territory Intervention: Institutional and cultural
interventions into the Anglo-Australian imaginary." Australian Journal of Social Issues (John Wiley & Sons,
Inc. ) 53(1): 56-70.
Abstract: This paper draws on the example of the Northern Territory Intervention to examine the
role of Australia's broader socio-cultural context in maintaining racist policies concerning
Indigenous self-governance. Central to this paper is the claim that legislative, constitutional, and
other structural reforms are limited on their own to prevent institutional practices of violence and
exclusion that are bound up with popular ways of imagining Indigenous and non-Indigenous
identities. In light of the potential limitations of top-down reforms to prevent the perpetuation of
discriminatory policymaking in relation to Australia's First Peoples, this paper explores the value of
bottom-up initiatives that constructively engage the imaginative, affective, and reflective capacities
of individuals to facilitate a ‘critical re-imagining’ (<italic>The Epistemology of Resistance: Gender
and Racial Oppression, Epistemic Injustice, and Resistant Imaginations</italic>, Oxford University
Press, 2013) of Indigenous Australians as social and political actors. Developing and supporting

228
 such initiatives, on this view, is integral to the wider task of promoting and protecting Indigenous
rights, interests, and entitlements. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Social Issues (John Wiley & Sons, Inc. ) is the property of John Wiley &
Sons, Inc.

Chandler, K. L. (2018). "I ulu no ka lālā i ke kumu, the branches grow because of the trunk: ancestral
knowledge as refusal." International Journal of Qualitative Studies in Education (QSE) 31(3): 177-187.
This paper will discuss the ways that Native Hawaiian scholars are engaging in innovative
strategies that incorporate ancestral knowledges into the academy. Ancestral knowledges are
highly valued as Indigenous communities strive to pass on such wisdom and lessons from
generation to generation. Ancestral knowledges are all around us no matter where we are, they
are evident and valued in every setting, whether out on the ocean and land or in a four-walled
classroom. However, contrary to Indigenous beliefs, ancestral knowledges are continually
threatened by formal education systems -- institutions that would have us believe that they have no
place in the university setting; whereby Indigenous ways of learning are replaced with Western
forms. Ancestral knowledges are devalued due to the fact that most institutions of higher education
are not multi-generational, reflecting a bias against elders and elder knowledge and an
overemphasis on 'new' knowledge. Furthermore, these institutions are dependent on Western
epistemologies and ways of thinking. Building upon my own experiences. This paper aims to unveil
the ways in which Native Hawaiians have combated alienation and isolation of ancestral
knowledges in higher education and to re-imagine what Native Hawaiian higher education could
be. More specifically, I analyze exemplary practices at the level of individuals, community, and
institutions to illustrate the ways that scholars have refused such exclusion of ancestral
knowledges within the academy. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Studies in Education (QSE) is the property of Routledge

Brayboy, B. M. J. and K. T. Lomawaima (2018). "Why Don't More Indians Do Better in School? The Battle
between U.S. Schooling & American Indian/Alaska Native Education." Daedalus 147(2): 82-94.
American Indian/Alaska Native education – the training for life of children, adolescents, and adults
– has been locked in battle for centuries with colonial schooling, which continues to the present
day. Settler societies have used schools to “civilize” Indigenous peoples and to train Native
peoples in subservience while dispossessing them of land. Schools are the battlegrounds of
American Indian education in which epistemologies, ontologies, axiologies, pedagogies, and
curricula clash. In the last century, Native nations, communities, parents, and students have fought
tenaciously to maintain heritage languages and cultures – their ways of being in the world –
through Indigenous education and have demanded radical changes in schools. Contemporary
models of how educators are braiding together Indigenous education and Indigenous schooling to
better serve Native peoples provide dynamic, productive possibilities for the future. [ABSTRACT
FROM AUTHOR]
Copyright of Daedalus is the property of MIT Press

Baronnet, B. and M. Morales-González (2018). "RACISMO Y CURRÍCULUM DE EDUCACIÓN

INDÍGENA." RACISM AND CURRICULUM IN INDIGENOUS EDUCATION. 14(2): 19-29.
The effects of racism are part of the recurrent practices that take place in everyday life at the
school, as it becomes invisible, by denying the history and the present of discriminated and
excluded subjects who are not fully aware of it or who come to consider it acceptable. The public
policies of basic education contribute to institutionally legitimize the discriminating manifestations,
because they institutionalize structurally the racism of the dominant groups through their practical
effects. In basic education, the state policies do not reach to promote practices of curricular justice
directed to native peoples, where they are generating a kind of educational inequalities and
difficulties. An alternative may be to influence the inter-learning of values linked to identity and
territory, from indigenous epistemologies, promoted throughout study programs from the
classroom. (English) [ABSTRACT FROM AUTHOR]

229
Los efectos del racismo forman parte de las prácticas recurrentes que se presentan en el quehacer
cotidiano de la escuela. Se tornan invisibles y niegan la historia y el presente de sujetos
discriminados y excluidos, quienes no son del todo conscientes de ello, o que llegan a
considerarlo aceptable. Las políticas públicas de educación básica contribuyen a legitimar
institucionalmente manifestaciones discriminantes que institucionalizan el racismo estructural en
los grupos dominantes a través de sus efectos prácticos. En la educación básica, las políticas
actuales no alcanzan a promover prácticas de justicia curricular dirigidas a los pueblos originarios
en la medida en que ocasionan desigualdades y dificultades educativas. Para contrarrestarlas, la
incidencia en el inter-aprendizaje de valores ligados a la identidad y el territorio, desde las
epistemologías indígenas, puede promoverse curricularmente en el aula. (Spanish) [ABSTRACT
FROM AUTHOR]
Copyright of Ra Ximhai is the property of Universidad Autonoma Indigena de Mexico

Banerjee, B., et al. (2018). "Decolonizing Development: Perspectives from Indigenous Communities."
Academy of Management Annual Meeting Proceedings 2018(1): 1-1.
In this symposium we will explore possibilities for Indigenous organizations to become a force for
decolonization. Business enterprises owned and operated by Indigenous communities are one way
for them to participate in the market economy. The challenge is to develop enterprise management
and governance structures that allow Indigenous communities to participate in economic activity
without sacrificing their social and cultural ties that are integral to their wellbeing. The long and
violent history of colonialism has also shaped the experience of Indigenous communities'
relationship with the market economy. Indigenous resistance is thus central to the decolonial
project, which rejects the universalistic and 'objective' assumptions of Eurocentric epistemologies
and modernity while privileging multiple local histories, ways of knowing and ways of being in the
world. In this symposium several Indigenous researchers will present their work that explores
possibilities of how Indigenous organizations can engage with the decolonial project. In what ways
do Indigenous epistemologies shape the ways in which Indigenous peoples and organizations
participate in the market economy? What are the experiences of Indigenous entrepreneurs and
businesses in their engagement with the market economy? What are the risks for Indigenous
communities and organizations in participating with states and corporations in developmental and
resource extraction projects? What alternative forms of organizations and economies can emerge
from Indigenous imaginaries? These are some of the questions we will explore in the symposium.
Decolonizing Development: Perspectives from Indigenous Communities Presenter: Bobby
Banerjee; City U. London Decolonizing Indigenous Entrepreneurship: Economic Reconciliation
through Hybrid Venture Creation Presenter: Rick Colbourne; U. of Northern British Columbia
Community Entrepreneurship: The Case of the Sami Peoples Presenter: Leo Paul Dana; MBS
Membertou Becoming a Force for Decolonization? Hybridity, Institutional logics, and Compromise
Presenter: Mary E. Doucette; Cape Breton U. Tribal Sovereignty Presenter: Joseph Scott
Gladstone; U. of New Haven Maasai and Hadzabe Peoples of East Africa. Presenter: Aloysius
Marcus Newenham-Kahindi; U. of Saskatchewan Indigenous Community-Based Enterprises:
Spaces for Resurgence and Decolonization Presenter: Ana Maria Peredo; U. of Victoria.
[ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Banda, F. and D. Banda (2018). "Framing Theoretical/Conceptual Frameworks and Research Processes
in African Indigenous Knowledge Systems and Everyday Experiences." Excellence in Higher Education
8/9(1/2): 14-22.
This article shows how indigenous knowledge systems and everyday experiences can be used to
scaffold theoretical and analytical frameworks as well as to teach aspects of research processes
and procedures in a non-intimidating way. We use everyday African experiences and proverbs to
show that production of new knowledge does not have to be in English and associated exogenous
culture; rather it will be more expedient and have lifelong impact on students if expressed in
familiar language practices and knowledge systems. Eurocentric-based epistemologies and

230
 knowledge systems will only have profound meaning in Africa if framed in and expressed through
local indigenous knowledge systems. We conclude that there is need for research protocols and
theoretical/analytical frameworks to be filtered through African socio-cultural contexts and
knowledge systems for comprehensive and culturally-relevant meaning making. This would dispel
the current obsession with ritualized research, the mysticism associated with Eurocentric research,
and perceptions that only formally-educated people are eligible to do research. [ABSTRACT
FROM AUTHOR]

Arsenault, R., et al. (2018). "Shifting the Framework of Canadian Water Governance through Indigenous
Research Methods: Acknowledging the Past with an Eye on the Future." Water (20734441) 10(1): 49.
First Nations communities in Canada are disproportionately affected by poor water quality. As one
example, many communities have been living under boil water advisories for decades, but
government interventions to date have had limited impact. This paper examines the importance of
using Indigenous research methodologies to address current water issues affecting First Nations.
The work is part of larger project applying decolonizing methodologies to Indigenous water
governance. Because Indigenous epistemologies are a central component of Indigenous research
methods, our analysis begins with presenting a theoretical framework for understanding
Indigenous water relations. We then consider three cases of innovative Indigenous research
initiatives that demonstrate how water research and policy initiatives can adopt a more Indigenous-
centered approach in practice. Cases include (1) an Indigenous Community-Based Health
Research Lab that follows a two-eyed seeing philosophy (Saskatchewan); (2) water policy
research that uses collective knowledge sharing frameworks to facilitate respectful, non-extractive
conversations among Elders and traditional knowledge holders (Ontario); and (3) a long-term
community-based research initiative on decolonizing water that is practicing reciprocal learning
methodologies (British Columbia, Alberta). By establishing new water governance frameworks
informed by Indigenous research methods, the authors hope to promote innovative, adaptable
solutions, rooted in Indigenous epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of Water (20734441) is the property of MDPI

Arnold, J. (2018). "Canadian and Australian First Nations: Decolonising knowledge." International Journal
of Critical Indigenous Studies 11(1): 1-18.
This article explores Indigenous standpoint theory in Australia in the context of postcolonialism and
some of its aspects influencing Canadian First Nations scholarship. I look at how cultural
metanarratives are ideologically informed and act to lock out of scholarship other ways of knowing,
being and doing. I argue that they influence knowledge and education so as to ratify Eurowestern
dominant knowledge constructs. I develop insights into redressing this imbalance through
advocating two-way learning processes for border crossing between Indigenous axiologies,
ontologies and epistemologies, and dominant Western ones. In doing so, I note that decolonisation
of knowledge sits alongside decolonisation itself but has been a very slow process in the academy.
I also note that this does not mean that decolonisation of knowledge is always necessarily an
oppositional process in scholarship, proposing that practice-led research (PLR) provides one
model for credentialling Indigenous practitioner-knowledge within scholarship. The article reiterates
the position of alienation in their own lands that such colonisation implements again and in an
influential and ongoing way. The article further proposes that a PhD by artefact and exegesis
based on PLR is potentially an inclusive model for First Nations People to enter into non-traditional
research within the academy. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Critical Indigenous Studies is the property of International Journal of
Critical Indigenous Studies

Aparecida Pinho, V. and F. de Aguiar Parente (2018). "AS LEIS N°. 10.639/03 E N°. 11.645/08: DOS
MARCADORES SOCIAIS DA DIFERENÇA À FORMAÇÃO DE PROFESSORES INDÍGENAS E
NEGROS." LAWS N°. 10.639 / 03 E No. 11.645 / 08: FROM THE SOCIAL MARKERS OF THE
DIFFERENCE TO THE TRAINING OF INDIGENOUS AND BLACK TEACHERS. 15(3): 123-137.

231
 This article approaches the training of teachers in the context of differentiated education in the
Ethnodevelopment course of the Federal University of Pará (UFPA). Based on the Pedagogy of
Alternation, the course under analysis is aimed at differentiated public such as indigenous people,
quilombolas, black and traditional communities. The study discusses the importance of these
subjects as social agents for the proposition of transformation in their collectivities and
communities, in the different spaces they occupy and through which they circulate. The non-place
of the indigenous, the black and the quilombola in basic education by our graduates demarcates
the ideological force of an epistemology that obscures the understanding of ethnically differentiated
subjects and diversity as a perspective and centralized place to think about social relations and life
in society. Through the qualitative methodology, research focusing on life trajectories indicates that
in teacher training, the perspective of education for diversity has been observed as a strategy for
teachers and communities to exercise respect for the difference. In addition, these individuals have
been represented as teachers, researchers, political articulators, among other functions and social
roles. (English) [ABSTRACT FROM AUTHOR]
Este artigo aborda a formação de professores no contexto da educação diferenciada no curso de
Etnodesenvolvimento da Universidade Federal do Pará (UFPA). Baseado na Pedagogia da
Alternância, o curso é voltado para povos indígenas, quilombolas, negros e comunidades
tradicionais. O estudo discute a importância desses sujeitos como agentes sociais para a
proposição da transformação em suas coletividades e comunidades, nos diferentes espaços que
ocupam e por onde circulam. O não lugar do indígena, do negro e do quilombola vivido na
educação básica por nossos egressos demarca a força ideológica de uma epistemologia que
obscurece a compreensão de sujeitos etnicamente diferenciados e da diversidade como
perspectiva e lugar centralizado para pensar as relações sociais e viver em sociedade. Por meio
da metodologia qualitativa, a pesquisa com foco nas trajetórias de vida indica que, na formação de
professores, a perspectiva da educação para a diversidade tem sido observada na prática como
estratégica desses docentes e das comunidades para o exercício do respeito à diferença. Além
disso, esses indivíduos têm sido representados como professores, pesquisadores, articuladores
políticos, dentre outras funções e papéis sociais. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Colloquium Humanarum is the property of Asociacao Prudentina de Educacao e Cultura
(APEC)

Antonio Paim, E. and H. M. Marques Araújo (2018). "Memórias Outras, Patrimônios Outros e
Decolonialidades: Contribuições Teórico-metodológicas para o Estudo de História da África e dos
Afrodescendentes e de História dos Indígenas no Brasil. (Portuguese)." Other memories, other heritage
and decolonialities: Theoretical-methodological contributions to the history of Africa and Afro-descendants
and history of Indigenous peoples in Brazil. (English) 26(83-93): 1-21.
This article intersects education, memory, patrimony, and ethno-racial relations. In Brazilian
territory, we often realize that the official documents and much of the textbooks have historically
neglected the issues of indigenous, African, and Afro-Brazilian heritage, memories, histories, and
cultures, that is, other memories and stories - even legally education being required. We present
possibilities to think about the different knowledges, doings and memories of educational
experiences developed in multiple spaces and times as well as to identify as memories, heritage
and thematic ethno-roots from a perspective of decoloniality. We broadened the relations of
dialogue between the field of research of cultural heritage and ethnic-racial relations, trying to
identify the extent to which public education policies approach or distance themselves from
heritage and ethnic - racial themes. Theoretically, we are based on the authors of decolonial
epistemology, interculturality, ethno-racial relations, among others. The article is organized in order
to explain theoretical-methodological aspects for the construction of conceptual thinking about
decoloniality, official and counter-hegemonic memories, heritage and identities, culture and history
of Afro-Brazilian peoples, culture and history of indigenous peoples and how these different
categories are intersected as a possibility for the construction of other thoughts and practices.
(English) [ABSTRACT FROM AUTHOR]
Este artículo entrecruza educación, memoria, patrimonio y relaciones étnicas. En el territorio brasileño, a
menudo percibimos que los documentos oficiales y buena parte de los libros didácticos han

232
 históricamente descuidado las cuestiones del patrimonio, de las memorias, historias y culturas
indígenas, africanas y afrobrasileñas, o sea, las memorias e historias otras - aun siendo
legalmente obligatorio su enseñanza. En el caso de las mujeres, la mayoría de las veces, la
mayoría de las veces, la mayoría de las veces, la mayoría de las veces, Ampliamos las relaciones
de diálogo entre el campo de investigación del patrimonio cultural y las relaciones étnicas,
buscando identificar en qué medida las políticas públicas de la educación se acercan o se
distancian de los patrimonios y temáticas étnicas. Teóricamente nos pautamos en los autores de
la epistemología decolonial, de la interculturalidad, de las relaciones étnicorreciales, entre otros. El
artículo está organizado de forma a explicitar aspectos teórico-metodológicos para la construcción
de pensamiento conceptual sobre decolonialidad, memorias oficiales y contrahegemónicas,
patrimonios e identidades, cultura e historia de los pueblos afrobrasileiros, cultura e historia de los
pueblos indígenas y cómo estas diferentes categorías se entretecen como posibilidad para la
construcción de pensamientos y prácticas otras. (Spanish) [ABSTRACT FROM AUTHOR]
Este artigo entrecruza educação, memória, patrimônio e relações étnicorraciais. No território brasileiro,
frequentemente percebemos que os documentos oficiais e boa parte dos livros didáticos têm
historicamente negligenciado as questões do patrimônio, das memórias, histórias e culturas
indígenas, africanas e afro-brasileiras, ou seja, as memórias e histórias outras - mesmo sendo
legalmente obrigatório o seu ensino. Apresentamos possibilidades para pensar os diferentes
saberes, fazeres, memórias de experiências educativas desenvolvidas em múltiplos espaços e
tempos, bem como, identificar como memórias, patrimônios e temáticas étnicorraciais são
pensados numa perspectiva da decolonialidade. Ampliamos as relações de diálogo entre o campo
de pesquisa do patrimônio cultural e relações étnicorraciais, procurando identificar em que medida
as políticas públicas da educação se aproximam ou se distanciam dos patrimônios e temáticas
étnicorraciais. Teoricamente nos pautamos nos autores da epistemologia decolonial, da
interculturalidade, das relações étnicorraciais, dentre outros. O artigo está organizado de forma a
explicitar aspectos teórico-metodológicos para a construção de pensamento conceitual sobre
decolonialidade, memórias oficiais e contra-hegemônicas, patrimônios e identidades, cultura e
história dos povos afrobrasileiros, cultura e história dos povos indígenas e como estas diferentes
categorias se entretecem como possibilidade para construção de pensamentos e práticas outras.
(Portuguese) [ABSTRACT FROM AUTHOR]

Anderson, R. (2018). "FRONTIERS IN TRANSPERSONAL RESEARCH METHODS: HISTORICAL

OVERVIEW AND RENEWED VISIONS." Journal of Transpersonal Psychology 50(2): 129-143.
The first section of this article overviews the historical origins of transpersonal research methods,
since 1998, in three developmental phases, including brief overviews of the three original
transpersonal research methods--intuitive inquiry, integral inquiry, and organic inquiry. The second
section introduces the term transformative research praxis to describe new or renewed visions of
transpersonal research as a journey of transformation, some of which have origins in transpersonal
psychology and others in other fields. The third section describes three approaches to embodied
transformative research praxis, namely a) micro-phenomenology, b) embodied writing, and c)
embodied spiritual inquiry; four approaches to imaginal and artistic approaches to transformative
research praxis that are ongoing, namely a) intuitive inquiry, b) alchemical hermeneutics, c)
imaginal resonance, and d) imaginal inquiry; and three contemporary examples of efforts to
advance indigenous-attuned approaches to research in mainstream psychology. Concluding the
article with personal reflections on last 20 years, the author suggests that the rapid expanse of
transformative approaches to research reflects a shift in consciousness from an epistemology of
what is known to how we know. As mystics and philosophers have been telling us for untold
centuries, how we know is inseparable from what we know--and comes first. [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Transpersonal Psychology is the property of Association for Transpersonal
Psychology

Akanle, O., et al. (2018). "Jedijedi: indigenous versus western knowledge of rectal haemorrhoids in
Ibadan, Southwestern Nigeria." African Studies 76(4): 530-545.

233
 The nexus of indigenous knowledge systems, medicine and disease conceptualisation remains a
critical issue in having sustainable health globally. If knowledge about diseases is not objectively
shared, sustainable global health may never be achieved. This is exacerbated by the political
economy of South and West relations, which affect medical knowledge flows and acceptance. This
article thereby investigates the knowledge gap ramifications of jedijedi in Ibadan, Southwestern
Nigeria. Jedijedi can be literally translated as 'consumer of the rectal system' or 'consumer of the
buttocks'. This article examines the contours of indigenous and western knowledge systems
through jedijedi to extend understanding of global knowledge production and deployment
narratives and realities. A major challenge is the refusal to acknowledge the disease in western
medical epistemologies leading to prevalence of the disease. This article is based on a study
conducted in Nigeria in 2014. Empirical primary data were gathered through 40 in-depth interviews
with agunmu (local herb) sellers, clients of agunmu sellers, who also have experience of western
medicine, clients of western medicine, pharmacists, traditional doctors and western medical
doctors. Secondary data were also gathered.

Abrahams, Y. (2018). "How Must I Explain to the Dolphins? An Intersectional Approach to Theorizing the
Epistemology of Climate Uncertainty." Environmental Ethics 40(4): 389-404.
The story of change and growth, i.e., evolution, in the traditional manner, involves an epistemology
of indigenous knowledge systems that admits both evolution and the divine—and therefore the
human capacity for free choice—that tells us that fossil fuels are a bad choice. Steven Biko’s
message of “Black Consciousness” responds to the dilemma of how we belong to the species that
is damaging the planetary ecosystem, amd yet how we can deny complicity by saying that
reclaiming our culture enables us to see what we have done, so we can refuse complicity with the
system that has divided us and take responsibility for giving birth to new life. The uncertainties of
climate change can be thought through using race, class, gender, sexual orientation, indigeneity,
and disability as categories of analysis. The result is an understanding that through both climate
science and lived experience, we can know enough to know we ought to act on climate change.
We do not need more research; we need instead an acceptance of our ignorance amid a sense of
ethical responsibility. This story speaks of liberation from oppression and of climate action as
deeply entangled in [ABSTRACT FROM AUTHOR]
Copyright of Environmental Ethics is the property of Philosophy Documentation Center

‫ "رھﯾﺎﻓﺗﯽ ﻧو ﺑﮫ ﺑﻧﯾﺎدھﺎی ھرﻣﻧوﺗﯾﮑﯽ ﻋﻠوم اﻧﺳﺎﻧﯽ‬.(2017) .‫ ع‬,‫ﻓﺗﺣﯽ‬." A New Approach to the Hermeneutical Foundations
of the Humanities. 8(18): 1-22.
In this essay, an attempt is made to reflect on the relation between philosophy and Humanities,
with a new look and attention to its hermeneutical foundations. The assertion of this study is that
there is every kind of branch of knowledge that exists in the philanthropists, which is based on a
metaphysical and philosophical look that is based on a hermeneutic foundation. Hence, for
Humanities, there is no possibility of spontaneity in philosophy and metaphysics. According to the
relation that man has with understanding and in general, "hermeneutics", we have spoken about
the pluralism in the field of philosophy and metaphysics, and we showed how different disciplines
Which is in the field of humanism, must inevitably be based on a general and profound view that
reveals itself in the domain of excellence, which is metaphysical knowledge. At the end of this
paper, we have shown how, based on this hermeneutical foundation, the possibility of the
emergence of "special metaphysics", based on the ideas on the relation between philosophy and
Humanities, and the points that can exist in the relation between metaphysics and scholars of
Humanities, It is possible to speak and how the holiness in such a situation (according to our
indigenous, national, religious, and cultural needs) is matured and perfected, and we have also
pointed out that how can one find a way through the relations that can exist between philosophy
and Humanities? "Philosophical Hermeneutics," or more precisely, "hermeneutical philosophy" is a
phenomenological approach to the category of "understanding," which the philosophical foundation
reflects on the understanding and process of realization of understanding. Therefore, all human
existential proportions are formed on the basis of the understanding and relationship of the deity
with the being, and all predecessors, preconceptions and predecessors constituting the existential

234
 identity of his understanding, and of course, may originate from a diverse range of subjects, such
as society, religion, politics, culture, The family ... and many other things that somehow
compromise human qualities or, in the words of Heidegger, in the universe. Of course, this
expression should not lead to the illusion that the criterion and the areas of truth are lost, and that
pluralism occurs in the realm of knowledge, and ultimately leads to relativism and skepticism.
Because Heidegger himself was also aware of this, he spoke of the remoteness of understanding,
which is an integral part of the structure and conditionality of understanding, and understanding
without it is not possible. Dasein, though initially, approaches his identification with his earlier
understanding. But there is the possibility of rival projections that, with consideration of the subject,
will be successively combined to achieve a meaningful unity for Dasein. Therefore, the mission of
the practice of understanding and interpretation is to find suitable projections, and in these
projections, with different origins of understanding and interpretation, different horizons are
intermingled and the possibility of dialogue between them is provided. This discernment is more in
the field of Humanities, since, as mentioned at the beginning of this essay, the foundations of
methodology, ontology, anthropology, and epistemology, and many other such metaphysical
foundations interfere in the understanding and interpretation and process. Despite this
interdependence, which occurs in the process of understanding and interpretation, it can be
spoken in the context of the philosophic and social as a result of the plurality and multiplicity of
metaphysical foundations of humanism or socialism with a religious or secular, Islamic or Christian
and Jewish character. Because that stipulates this waiver. Even more so, we can speak of
religious and Islamic culture from various religious and Islamic diversities, and, on the other hand,
under Western culture and civilization, we also see different scholars based on different
philosophies and philosophical schools. Turning to the h rmeneutic foundation in this article, the
groundwork of ideas and theories, and theorizing reflection and exploration in diverse and varied
approaches to the philosopher's will provide. The attentiveness of opinion and dialogue between
philosophers and specialists in humanities leads to a desirable outcome if, on the one hand, the
philosopher and the scholars of philosophy of studies are in the realm of experiences associated
with humanism, in such a way that he addresses the main methods and fundamental concepts in
which Science is used to recognize. On the other hand, those working in the field of Humanities
must also become acquainted with the language of philosophers, so that they can work together in
a mutually beneficial way and open up new horizons. Regarding what was said in this essay, it
becomes clear that the philosopher (with the new approach we talked about in this essay) cannot
provide for metaphysical philosophies and contemplations, but at the same time, given the
pluralism that exists in philosophical reflections We are confronted with a large number of
philosophers and philosophical schools that may have a fundamental difference between them
while they share common ground in their thoughts. There are various approaches philosophers
can have on certain issues such as being, truth, human beings, society, religion, etc., as well as
the attention of philosophers and metaphysical subjects to the achievements of other branches of
human sciences and sciences, and as a result These interdisciplinary studies also lead to a variety
of different perspectives and developments in various branches of folklore. Humanities in the
contemporary world are faced with a fundamental challenge. Contemporary humanities based on
the principles of theology, anthropology and epistemology and other basic principles, and so far as
these foundations, with regard to the scientific and epistemic heritage of mankind, do not change in
other branches of science, we cannot see a change in the native and patriotic Humanities.
[ABSTRACT FROM AUTHOR]
Copyright of Comparative Theology (2008-9651) is the property of University of Isfahan

Williams, L. (2017). "Empowerment and the ecological determinants of health: three critical capacities for
practitioners." Health Promotion International 32(4): 711-722.
The article distinguishes between a range of epistemological perspectives underlying
contemporary empowerment practices while fore-grounding the concepts of place-based agency
and socio-ecological resilience. Topics covered include the contribution of socio-ecological
resilience as an organizing concept, the application of post-structural and critical post-modern

235
 theory to empowerment practice, and tie between empowerment and the re-assertion of
Indigenous epistemologies.

wa Tushabe, T. (2017). "Sexual rights in Uganda and the struggle for meaning in community." Journal of
Lesbian Studies 21(2): 169-185.
Drawing on lessons from the experiences of women who exchange same-sex erotic energies, this
article suggests that advocates of same-sex human rights should take into account epistemic
erasures colonized people experience when activism and policies regarding sexual freedom ignore
various linguistic and community structures that create spaces for diverse ways of knowing
andbeing. Since the late 1990s, the discourse on homosexuality in Uganda has motivated
important debates concerning human values of sovereignty, rights, and family, and has expanded
freedoms of sexual expression while at the same time conditioning these freedoms to be
experienced in colonial ways of self-knowledge. The language that frames these debates
continues to locate human rights for Ugandans who exchange same-sex erotic energies outside
the locales—family, history, and language—of intelligible episteme for them. To make sense of this
claim, I draw “exchange of same-sex erotic energies” from a saying in Rukiga language spoken by
Bakiga in southwestern Uganda,okugira omukago mukika nikwokunywaana oruganda, to think
about family and community in which same-sex erotic energies are lived and experienced. This
article attempts to redirect attention from colonial constructions of homosexuality to indigenous and
decolonial perspectives in relation to women in Uganda who exchange same-sex erotic energies in
their struggle for meaning in community. I argue for pedagogies and epistemologies of place and
memory in the struggle for human rights and sexual rights. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Lesbian Studies is the property of Taylor & Francis Ltd

Ta Chia, C. (2017). "Harmonious Leadership: A Yin-Yang harmony approach to integrate Western

contingency theories." Academy of Management Annual Meeting Proceedings 2017(1): 1-1.
It remains difficult to formulate a contextualized leadership construct in contemporary China with
mix ideas of various traditional ideologies and Western business theories. This paper responds
directly to this challenge using a revolutionary East-West integrative perspective. We first propose
a unique Yin-Yang harmony approach and three corresponding laws: the aesthetic-oriented
integrality (ontology), the dynamic contingency (epistemology) and the simplifying tendency
(methodology). Then using the hermeneutic method to interpret Yijing's text, we exercise creativity
to match the Yin-Yang dynamic interactions embedded in the eight-trigram paradigm with Fiedler's
(1967) three contingency variables (position power, leader-member relations and task structure)
and characterize eight typical working situations facing leaders, whereby eight types of harmonious
leadership styles are also identified (i.e., the inspirational, the humble, the transparent, the
receptive, the joyous, the creative, the charismatic, and the steadfast leadership styles). This
novel, indigenous model of harmonious leadership could truly demonstrate the dynamic gestalt of
leadership that may only be realized in Chinese terms, or that cannot be elucidated by theories
purely derived from Western experience which accelerates the transfer of knowledge between the
East and West and thus open a new chapter for future leadership research. [ABSTRACT FROM
AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Singh, M. and J. Major (2017). "Conducting Indigenous research in Western knowledge spaces: aligning
theory and methodology." Australian Educational Researcher (Springer Science & Business Media B.V.)
44(1): 5-19.
Walking simultaneously in two worlds as an Indigenous researcher, navigating Indigenous and
Western epistemologies/methodologies can have its challenges. Indigenous methodologies have
become an important element of qualitative research and have been increasingly taken up by both
Indigenous and non-Indigenous researchers. Indigenous methodologies seek to ensure that the
research is culturally safe and culturally respectful through recognition of Indigenous worldviews,
respect, and accountability. It is no longer research on or about Indigenous people, rather it is

236
 becoming research for and with Indigenous people. In this paper, we reflect on the experiences of
an Indigenous researcher working with a non-Indigenous supervisor within an overarching Western
theoretical framework of poststructuralism while also using Indigenous methodologies. We discuss
the tensions and points of connection that emerged in the research design process. We suggest
that Indigenous and Western epistemologies/methodologies do not have to be used to the
exclusion of each other; they can be used effectively to complement and support each other.
[ABSTRACT FROM AUTHOR]
Copyright of Australian Educational Researcher (Springer Science & Business Media B.V.) is the property
of Springer Nature

Shankar, S. (2017). "Linguistic Anthropology in 2016: Now What?" American Anthropologist 119(2): 319-
332.
ABSTRACT In this review, I extend the ideological and discursive insights on prejudice and racism
offered by Jane Hill in her work The Everyday Language of White Racism to consider the potential
of linguistic anthropology to address social injustice. In a year marked by the global rise of right-
wing politics, 2016 cannot simply be viewed as business as usual, but rather calls for a
reevaluation of the potential of linguistic anthropology in light of what it can do now. The essay is
thematically organized to focus on the production of value and the reproduction of inequality over a
wide range of modalities and research contexts. I begin with the 'Metrics of Analysis' to review
conceptual frameworks through which ethnographic analysis has been undertaken, such as
temporality, scale, multimodality, technology, discourse studies, and others. The sections that
follow expand upon these themes across three broad headings. The first, 'Participation and Social
(In)Justice,' addresses the complex agendas and institutional processes that mediate linguistic
struggles for equality in settler colonial and indigenous contexts, political language, racism and
social justice, and the affordances and limitations of language for young people. The second,
'Global Ethnonationalism,' builds on a language ideology framework to examine the study of
minority languages, the language of right-wing religiosity, and the contradictions of national
branding. The third explores 'Epistemologies of Value' via performativity, embodiment, sound,
materiality, ontology, and media. The essay concludes with potential directions for linguistic
anthropologists to address the worldwide 'alt-' realities that have come into clearer view. [
ethnonationalism, language ideology, race, semiotics, social justice] (English) [ABSTRACT FROM
AUTHOR]
RESUMEN En esta revisión extiendo el conocimiento ideológico y discursivo sobre prejuicio y racismo
ofrecido por Jane Hill en su trabajo El lenguaje diario del racismo blanco para considerar el
potencial de la antropología lingüística en el abordaje de la injusticia social. En un año marcado
por el crecimiento global de las políticas de derecha, 2016 no puede simplemente ser visto de
manera habitual, sino en cambio requiere una revaluación del potencial de la antropología
lingüística a la luz de lo que puede hacer ahora. El ensayo está temáticamente organizado,
concentrándose en la producción de valor y la reproducción de desigualdad sobre un amplio rango
de modalidades y contextos de investigación. Empiezo con 'Métricas de Análisis' para revisar
marcos conceptuales a través de los cuales el análisis etnográfico ha sido emprendido, tales como
temporalidad, escala, multimodalidad, tecnología, estudios discursivos, y otros. Las tres secciones
siguientes expanden estos temas a través de tres líneas generales. La primera, 'Participación e
(In)Justicia Social', aborda las agendas complejas y los procesos institucionales que median las
luchas lingüísticas por la igualdad en contextos de pobladores coloniales e indígenas, lenguaje
político, racismo y justicia social, y la asequibilidad y limitaciones del lenguaje para gente joven. La
segunda, 'Etnonacionalismo Global', se basa en un marco lenguaje-ideología para estudiar los
lenguajes minoritarios, el lenguaje de la religiosidad de la derecha, y las contradicciones del
etiquetamiento nacional. La tercera explora las 'Epistemologías de Valor', vía performatividad,
corporeización, sonido, materialidad, ontología, y medios de comunicación. El ensayo concluye
con direcciones potenciales para los antropólogos lingüísticos para abordar las realidades 'alt-' a
nivel mundial que han llegado a ser más claras. [ etnonacionalismo, lenguaje ideología, raza,
semiótica, justicia social] (French) [ABSTRACT FROM AUTHOR]
Copyright of American Anthropologist is the property of Wiley-Blackwell

237
Severyn, G. C. (2017). Franz Galich's Tikal Futura and the Perpetuation of History's Violent, Eurocentric
Cycles. 44: 31-40.
Guatemalan-Nicaraguan Franz Galich's dystopian novel Tikal Futura: Memorias para un futuro
incierto (novelita futurista) (2012) is an unmistakably anti-imperialist text that criticizes U.S. foreign
policies and global capitalism broadly. This article argues, however, that the work's strong focus on
external impositions results in the dismissal of Cané, a fictional Indigenous character, and her
project of cultural decolonization as represented through the rewriting of official history and the
recuperation of marginalized cultural epistemologies. The ethnic and cultural inequalities within
Guatemala that Cané confronts thus remain unchallenged by the novel, consequently aligning the
work with assimilationist tendencies that reaffirm the Eurocentric hierarchies that the novel
supposedly criticizes. These power dynamics are questioned and critically analyzed utilizing a
theoretical approach including critics such as Ngũgĩ wa Thiong'o and Linda Tuhiwai Smith. These
theorists call particular attention to the repetitive nature of history and forms of social and
intellectual resistance, prevalent themes throughout the narrative. [ABSTRACT FROM AUTHOR]
Copyright of Latin American Literary Review is the property of Latin American Literary Review

Sandoval, C. D. M. (2017). "CRITICAL ANCESTRAL COMPUTING FOR THE PROTECTION OF

MOTHER EARTH." Advances in Research on Teaching 29: 25-40.
In an age when computer science largely shapes the engagement of widely diverse populations
with the world, the majority of computing professions are dominated by males, primarily of
European descent. This monolithic group exhibits hubris that needs to be mitigated by drawing
upon diverse points of view. This chapter examines computer science production and its
contribution to global climate change through e-waste, water usage, and technophilia. Examining
Indigenous epistemologies and intersectional theory to address race, class, and gender issues in
relation to global climate change, the chapter advocates for broadening computer science
education as a culturally sustaining (Paris, D. (2012). Culturally sustaining pedagogy: A needed
change in stance, terminology, and practice. Educational Researcher, 41(3), 93-97; Paris, D., &
Alim, H. S. (2014). What are we seeking to sustain through culturally sustaining pedagogy? A
loving critique forward. Harvard Educational Review, 84(1), 85-100) and revitalizing (McCarty &
Lee, 2014) approach to nurturing a social and environmentally responsible movement in computer
science education. [ABSTRACT FROM AUTHOR]

Safier, N. (2017). "Masked observers and mask collectors: entangled visions from the eighteenth-century
Amazon." Colonial Latin American Review 26(1): 104-130.
This essay explores the culture of mask use and mask collection in eighteenth-century Amazonia
as a way of bringing together the reciprocal observations undertaken by indigenous, European,
and peoples of mixed race and identity in South America during the colonial period. By focusing on
masks as physical objects containing attributes that can be studied with reference to historical and
contemporary indigenous Amazonian groups, it attempts to disrupt the binary opposition between
observers and observed and argues for a more connected set of epistemologies in the study of the
colonial world. One central proposition is that European naturalists and those who accompanied
them in the tropics may have been implicated in the fluid ontologies that were proposed by the
objects worn and wielded by indigenous groups. It thus becomes necessary to reinterpret
European ethnographical description to account for the agency of indigenous objects and
individuals, leading to a more imbricated vision of engagement and encounter than an earlier
generation of scholarship has tended to portray. [ABSTRACT FROM AUTHOR]
Copyright of Colonial Latin American Review is the property of Routledge

Robertson, S. (2017). "‘Thinking of the land in that way ’: indigenous sovereignty and the spatial politics of
attentiveness at Skwelkwek’welt." 'Pensando en la tierra de esa manera': la soberanía indígena y la
política espacial de la atención en Skwelkwek'welt. 18(2): 178-200.
Grassroots Secwepemc attempted to stop the expansion of Sun Peaks resort on a site for
Indigenous knowledge. I attend to the practice of Indigenous knowledge related to the

238
 confrontation and assert that Indigenous sovereignty and identity were outcomes. To make this
argument, I investigate the space made for emotion, affect and intuition in the performance of
Indigenous knowledge. From a relational materialist position, these more-than-representational
forces play an important role in epistemology, ontology, ethics, and subjectivity. Identity therefore
materialized in three ways related to feeling(s). As a result of their attunement to these forces, the
Secwepemc understood that (non)humans underpin their material being and placed the collective
on the political horizon. Furthermore, the practice of Indigenous knowledge encouraged an identity
characterized by “attentiveness” to feeling(s) and to the activity of feeling itself. From the
perspective of the struggles of subjugated knowledge, I also contextualize the attentiveness at the
core of Indigenous knowledge practices as part of a more-than-representational and decolonizing
spatial politics. (English) [ABSTRACT FROM PUBLISHER]
El movimiento comunitario de Secwepemc trató de detener la expansión del complejo Sun Peaks en un
sitio de saber tradicional. Se presta atención a la práctica del conocimiento tradicional relacionado
con la confrontación y se afirma que los resultados fueron la soberanía y la identidad indígenas.
Para apoyar este argumento, se investiga la emoción, el afecto y la intuición en la ejecución del
conocimiento tradicional. Desde una posición materialista relacional, estas fuerzas más-que-
representacionales juegan un papel importante en la epistemología, la ontología, la ética y la
subjetividad. Por lo tanto, la identidad se materializó en tres aspectos relacionados con la (s)
sensación (es). Como resultado de su sintonía con estas fuerzas, los Secwepemc entiendieron
que los seres (no) humanos forman la base de su ser material y colocaron lo colectivo en el
horizonte político. Además, la práctica de los conocimientos indígenas fomentó una identidad
caracterizada por la “atención” a la (s) sensación (es) y a la actividad de la sentir en sí. Desde la
perspectiva de las luchas del conocimiento subyugado, también se contextualiza la atención en el
centro de prácticas de conocimientos tradicionales como parte de una política espacial más-que-
representacional y que descoloniza. (Spanish) [ABSTRACT FROM PUBLISHER]
Secwepemc a tenté au niveau local de stopper l’agrandissement de la station de Sun Peaks sur un site
pour la connaissance indigène. Je m’intéresse à la pratique de connaissance indigène liée à cette
confrontation et soutiens que la souveraineté et l’identité indigènes en ont résulté. Pour soutenir
cet argument, j’examine l’émotion, l’affect et l’intuition dans la performance de la connaissance
indigène. D’un point de vue relationnel matérialiste, ces forces « plus-que-représentatives » jouent
un rôle important dans l’épistémologie, l’ontologie, l’éthique et la subjectivité. L’identité a donc été
matérialisée de trois façons apparentées au(x) sentiment(s). En conséquence de la sensibilisation
à ces forces, les Secwepemc ont compris que leur existence est fondée sur les (non)humains et ils
ont placé le collectif sur l’horizon politique.De plus, la pratique de la connaissance indigène a
encouragé une identité caractérisée par « l’attention » aux sentiment(s) et à l’activité du sentiment
en soi. A partir du point de vue des luttes de la connaissance subjuguée, je contextualise aussi
l’attention au cœur des pratiques de connaissance indigènes en tant que faisant partie de
politiques « plus-que représentatives » et de décolonisation spatiale. (French) [ABSTRACT FROM
PUBLISHER]
Copyright of Social & Cultural Geography is the property of Routledge

Ritskes, E. (2017). "Beyond and Against White Settler Colonialism in Palestine Fugitive Futurities in Amir
Nizar Zuabi's "The Underground Ghetto City of Gaza"." Cultural Studies/Critical Methodologies 17(1): 78-
86.
This article theorizes the fugitive futurities of decolonization, seeking futures beyond colonial
constructions of the possible and the sensible. To do this, I engage with a close reading of
Palestinian writer Amir Nizar Zuabi's short story, "The Underground City of Gaza," as an example
of a fugitive trajectory that refuses inclusion into the colonial state through recognition, instead, re-
centering modes of fugitive flight within the land itself-highlighting the necessary interplay between
the re-routing and re-rooting of decolonization. In doing so, Zuabi demonstrates how decolonial
futures evacuate colonial definitions of humanity, as well as colonial relationships with land and
body that are based on property ownership. Working from Indigenous and radical Black
theorization of land and fugitivity, my theorizing of fugitive futurity learns from Zuabi's centering of
land in imagining routes of flight, demonstrating how epistemologies of land both challenge colonial

239
 relations and also resurge alternative futures; re-rooting decolonial struggle in the land is also an
act of re-routing toward decolonial futures. [ABSTRACT FROM AUTHOR]
Copyright of Cultural Studies/Critical Methodologies is the property of Sage Publications Inc.

Riggs, C. (2017). "Shouldering the past: Photography, archaeology, and collective effort at the tomb of
Tutankhamun." History of Science 55(3): 336-363.
Photographing archaeological labor was routine on Egyptian and other Middle Eastern sites during
the colonial period and interwar years. Yet why and how such photographs were taken is rarely
discussed in literature concerned with the history of archaeology, which tends to take photography
as given if it considers it at all. This paper uses photographs from the first two seasons of work at
the tomb of Tutankhamun (1922–4) to show that photography contributed to discursive strategies
that positioned archaeology as a scientific practice – both in the public presentation of well-known
sites and in the self-presentation of archaeologists to themselves and each other. Since the
subjects of such photographs are often indigenous laborers working together or with foreign
excavators, I argue that the representation of fieldwork through photography allows us to theorize
colonial archaeology as a collective activity, albeit one inherently based on asymmetrical power
relationships. Through photographs, we can access the affective and embodied experiences that
collective effort in a colonial context involved, bringing into question standard narratives of the
history and epistemology of archaeology. [ABSTRACT FROM AUTHOR]
Copyright of History of Science is the property of Sage Publications Inc.

Porto, M. F. d. S. (2017). "Can Health Surveillance be emancipatory? An alternative way of thinking about
alternatives in times of crisis." Ciencia & saude coletiva 22(10): 3149-3159.
This article in essay form is an invitation to reflect upon the emancipatory character of health
surveillance, a debate that was interrupted in the 1990s. In these times of grave political and
institutional crisis in Brazil and in the year of the first National Conference on Health Surveillance
(1ª CNVS, acronym in Portuguese), it is particularly appropriate to revive the critical theoretical and
epistemological discussions that have grounded the trajectory of Latin American social medicine
and public health over the last 40 years. To this end, I draw on aspects of critical thinking on
modernity devised by the Portuguese sociologist Boaventura de Sousa Santos, who postulates
three pillars of domination: capitalism, colonialism (or coloniality), and patriarchy. In the current
context of a crisis of civilization, rethinking emancipation requires us to refresh our understanding
of the meaning of social struggles in terms of their relationship with the knowledges and
epistemologies undermined by modern civilization and still present in the Global South, whether in
spaces occupied by indigenous peoples and poor farmers or in urban peripheries.

Obermeister, N. (2017). "From dichotomy to duality: Addressing interdisciplinary epistemological barriers

to inclusive knowledge governance in global environmental assessments." Environmental Science &
Policy 68: 80-86.
This paper provides an account of how epistemological differences between the natural and
physical sciences and social sciences may be a barrier to multiscalar and inclusive forms of
knowledge governance in global environmental assessments (GEAs). It proposes the concept of
geographies of knowledge, to designate both the universalising drive of a positivist epistemology
and the localism of relativist and constructivist epistemologies. The paper attempts to determine
whether these conflicting geographies of knowledge have been barriers to greater integration of
non-scientific knowledge systems − such as Indigenous and Local Knowledge (ILK) − by looking at
the cases of three GEAs: the Intergovernmental Panel on Climate Change (IPCC), the Millennium
Ecosystem Assessment (MA) and the Intergovernmental Platform on Biodiversity and Ecosystem
Services (IPBES). The paper concludes that innovations in knowledge governance which seek to
give more weight to non-scientific knowledge systems should more explicitly acknowledge and
address interdisciplinary epistemological differences. [ABSTRACT FROM AUTHOR]
Copyright of Environmental Science & Policy is the property of Elsevier B.V.

240
O'Bonsawin, C. (2017). "‘Ready to Step Up and Hold the Front Line’: Transitioning from Sport History to
Indigenous Studies, and Back Again." International Journal of the History of Sport 34(5/6): 420-426.
The academy has not been a safe haven for Indigenous bodies, nor the epistemologies,
methodologies, and practices we bring into such spaces. The omission of Indigenous views from
standard historical accounts was (and remains) an essential part of asserting colonial ideologies
and to the mission of colonization. There is much work to be done in the field of sport history and
as an Indigenous person and sport historian, I hope to contribute to the rewriting and rerighting of
sport history, in support of the larger process of decolonization. Indigenous studies is a place
where I can engage in practices premised on reciprocal responsibilities, and it is a space where I
feel there are substantial and urgent contributions to be made. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of the History of Sport is the property of Routledge

Narain, S. (2017). "Knowledge Production, Pedagogy and Research in IR: Perspectives from India."
Journal of International & Global Studies 8(2): 18-33.
The implications of Eurocentrism in the production of historical and theoretical knowledge have
been the subject of debates in multiple disciplines, including anthropology, history, and geography,
yet in the field of International Relations (IR), an examination of the implications of Eurocentrism
has, until recently, been little studied. Therefore, there is a critical need to revisit pedagogy and
research in India to address this gap. This paper looks at knowledge production, pedagogy and
research in India from the point of view of countering Eurocentrism in the IR discipline. It first
discusses Eurocentrism and highlights the implications of Eurocentrism in the field of International
Relations. This is followed by a critique of Eurocentrism mounted by scholars of IR. These form the
benchmark for evaluating three premier institutions in Delhi, the University of Delhi, the Institute of
Defense and Strategic Analysis (IDSA), and Jawaharlal Nehru University, in order to assess
whether there are attempts to counter Eurocentrism. It is argued that sources of knowledge
production of IR in India have to be complemented with knowledge sites that promote the
development of Indian epistemologies in the IR discipline. The paper suggests that this can be
done by revising the curriculum of the IR discipline at the undergraduate and postgraduate levels
to include sites of Indian knowledge production. Think tanks can promote research and workshops
that unravel the rich Indian traditional literature. The paper argues that there is a cogent case for
mainstreaming indigenous literature in IR theory, looking particularly at Kautilya's Arthashastra.
Specifically, this paper evaluates the University of Delhi, the Institute of Defense and strategic
analysis (IDSA), and Jawaharlal Nehru University in order to assess whether there are attempts to
counter Eurocentrism in the IR discipline through the revision of syllabi and reading materials in the
university system, as well as research projects/workshops undertaken by research institutes to
assist in the development of Indian epistemologies. Although a beginning has been made, the
paper argues that there is a long way to go. There are both material and non academic restraints
that have to be removed urgently. [ABSTRACT FROM AUTHOR]
Copyright of Journal of International & Global Studies is the property of Lindenwood University Press

Moreno Sandoval, C. D. (2017). "CRITICAL ANCESTRAL COMPUTING FOR THE PROTECTION OF

MOTHER EARTH." Advances in Research on Teaching 29: 25-40.
In an age when computer science largely shapes the engagement of widely diverse populations
with the world, the majority of computing professions are dominated by males, primarily of
European descent. This monolithic group exhibits hubris that needs to be mitigated by drawing
upon diverse points of view. This chapter examines computer science production and its
contribution to global climate change through e-waste, water usage, and technophilia. Examining
Indigenous epistemologies and intersectional theory to address race, class, and gender issues in
relation to global climate change, the chapter advocates for broadening computer science
education as a culturally sustaining (Paris, D. (2012). Culturally sustaining pedagogy: A needed
change in stance, terminology, and practice. Educational Researcher, 41(3), 93-97; Paris, D., &
Alim, H. S. (2014). What are we seeking to sustain through culturally sustaining pedagogy? A
loving critique forward. Harvard Educational Review, 84(1), 85-100) and revitalizing (McCarty &

241
 Lee, 2014) approach to nurturing a social and environmentally responsible movement in computer
science education. [ABSTRACT FROM AUTHOR]

Morcom, L. A. (2017). "Indigenous holistic education in philosophy and practice, with wampum as a case
study." Foro de Educación 15(23): 121-138.
This article examines holistic educational philosophy from a North American Indigenous
perspective, with a particular focus on Anishinaabe philosophy. Holism intercalates every aspect of
Anishinaabe and many other Indigenous epistemologies, including one's understanding of the self
and one's relationship to the community, other living things, the earth, and the divine. This
orientation has a significant impact on pedagogy and classroom practice. It also determines how
curriculum is understood and utilized from an Indigenous perspective; in stark contrast to the
compartmentalization of subjects in the Western education system, Indigenous educational
philosophy focuses on interrelationships between different subjects. This perspective is central to
Indigenous sense-making. While the fundamental assertions of Western and Indigenous
educational philosophies are significantly different, it is possible to meet Western curriculum
expectations through Indigenous pedagogy by enacting holistic teaching practices and focusing on
topics and interrelations. A study of classroom teaching focusing on wampum, which is culturally
significant to numerous First Nations in the eastern woodlands of North America, offers an
excellent example of how teachers may touch on all Western curriculum subjects and meet
government mandated curriculum expectations while still teaching holistically in a way that is
coherent with Indigenous educational philosophy. [ABSTRACT FROM AUTHOR]
Copyright of Foro de Educación is the property of Foro de Educacion

Mkabela, Q. N. and J. P. Castiano (2017). "FOREWORD INDIGENOUS KNOWLEDGE SYSTEMS AND

DEVELOPMENT." Indilingua: African Journal of Indigenous Knowledge Systems 16(2): v-vii.
An introduction is presented in which the editor discusses articles in the issue on topics including
indigenous knowledge; identity politics; and epistemology.

Mikahere-Hall, A. (2017). "Constructing research from an indigenous Kaupapa Māori perspective: An

example of decolonising research." Psychotherapy & Politics International 15(3): n/a-N.PAG.
This paper articulates an example of a piece of research undertaken on the basis of a Kaupapa
Māori and non-Western epistemology. The research acts both as a personal endeavour, and as a
political stand against the dominant Western paradigm of mainstream research. The intent of this
paper is to reveal a different form of 'knowing,' and invite the reader to reflect on their own 'position'
in relation to this stance. Consequently, findings from the research have not been discussed. The
use of Māori and non-English terms is intentional, and presents the reader with an opportunity to
experience what it is like to be excluded through the process of languaging. In the spirit of
generosity though, as practiced and perhaps required by many indigenous cultures, translations
have been provided within the main text or within the glossary. [ABSTRACT FROM AUTHOR]
Copyright of Psychotherapy & Politics International is the property of John Wiley & Sons, Inc.

McLean, G. N. (2017). "Continuous improvement in international or global HRD research." Human

Resource Development International 20(5): 415-421.
Those involved in international or global research, as authors, reviewers, and editors, are faced
with a number of challenges. Several such challenges are presented along with suggested
remedies. For our research to have impact, it is essential that we are committed to continuously
improving our research and publication processes. Suggestions include providing operative
international human resource development (HRD) definition used, stop relying on popular
dimensions of culture, increase focus on cross-cultural or cross-country research, research in
countries that currently have no (or little) HRD research, conduct more indigenous research,
develop more indigenous measurement instruments, journals need to expand their expertise and
acceptance in a broader range of epistemologies, assistance is needed for authors writing in
English as a second language, and avoid clichés that violate HRD principles. While this is not a

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 comprehensive list, I hope that these suggestions will be helpful in improving the quality and
dissemination of international or global HRD research. [ABSTRACT FROM AUTHOR]
Copyright of Human Resource Development International is the property of Routledge

Martín-Díaz, E. (2017). "Are universities ready for interculturality? The case of the Intercultural University
‘Amawtay Wasi’ (Ecuador)." Journal of Latin American Cultural Studies (13569325) 26(1): 73-90.
This article focuses on the creation of the Intercultural University ‘Amawtay Wasi’ in 2003, and its
evolution up until its final suspension from the university system in Ecuador. I reflect on the
difficulty of implementing educational approaches based on locally situated cultural identities that
involve epistemologies different from those which are hegemonic in academic spheres on the
global level. From the point of view of the indigenous movement, the current situation is solely the
result of the ignorance and arrogance of the state, which ‘has led to a backlash against the gains
made by indigenous people that has even led to a decline in terms of indigenous rights’, calling the
current government a government of ‘a new colonization’ (Salvador). However, interviews
conducted in the years after the closure of Amawtay Wasi bring to light certain discourses and
opposition that go beyond the obvious intellectual and political reluctance of the current
government to maintain the Amawtay Wasi Intercultural University. [ABSTRACT FROM
PUBLISHER]
Copyright of Journal of Latin American Cultural Studies (13569325) is the property of Routledge

Marchetti, E. (2017). "Nothing Works? A Meta-Review of Indigenous Sentencing Court Evaluations."

Current Issues in Criminal Justice 28(3): 257-276.
Indigenous-focused criminal justice programs are usually evaluated and studied without an
adherence to, or acknowledgement of, Indigenous epistemologies, axiologies and ontologies.
Indeed, many of the evaluations conducted of Australian Indigenous sentencing courts have relied
on quantitative analyses of reoffending, finding little or no impact on recidivism, despite there being
some evidence, derived mainly from qualitative analyses, that they have had an impact on
strengthening informal social controls within Indigenous communities. This article uses published
evaluations and impact studies of Indigenous sentencing courts as a case study to gain a better
understanding of how these courts have been evaluated and researched, and how the
methodological approaches used to study the courts may not properly capture the Indigenous-
focused and community-building aims and goals of the programs. Employing a meta-review
approach, the article examines why research that evaluates Indigenous-focused criminal justice
programs should rethink how evaluations are framed and conducted when trying to determine
'what works'. [ABSTRACT FROM AUTHOR]
Copyright of Current Issues in Criminal Justice is the property of Taylor & Francis Ltd

Louie, D. W., et al. (2017). "Applying Indigenizing Principles of Decolonizing Methodologies in University
Classrooms." Canadian Journal of Higher Education 47(3): 16-33.
This case study examines ongoing work to Indigenize education programs at one Canadian
university. The history of the academy in Canada has been dominated by Western epistemologies,
which have devalued Indigenous ways of knowing and set the grounds for continued
marginalization of Indigenous students, communities, cultures, and histories. We argue that
institutions of higher learning need to move away from the myopic lens used to view education and
implement Indigenizing strategies in order to counteract the systemic monopolization of knowledge
and communication. Faculties of education are taking a leading role in Canadian universities by
hiring Indigenous scholars and incorporating Indigenous ways of knowing into teacher education
courses. Inspired by the 25 Indigenous principles outlined by Maōri scholar Linda Tuhiwai Smith
(2012), four Indigenous faculty members from Western Canada document effective decolonizing
practices for classroom experience, interaction, and learning that reflect Indigenous values and
orientations within their teaching practices. (English) [ABSTRACT FROM AUTHOR]
La présente étude de cas examine le travail actuel de programmes d'éducation d'une université
canadienne en matière d'indigénisation. En effet, au Canada, l'enseignement académique a été
dominé par les épistémologies occidentales, qui ont dévalué les systèmes de connaissance

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 autochtones et ont jeté les bases d'une marginalisation continue de l'histoire, des étudiants, des
communautés et des cultures autochtones. Les institutions d'enseignement supérieur doivent
s'éloigner de la vision étroite trop souvent utilisée pour comprendre l'éducation. Elles ont plutôt
besoin de mettre en place des stratégies d'indigénisation afin de contrer la monopolisation
systémique des connaissances et des communications. Les facultés d'éducation tiennent le rôle
principal en intégrant les systèmes de connaissance autochtones dans leurs programmes et en
embauchant des chercheurs autochtones. Ainsi, inspirés par les 25 principes d'indigénisation
articulés par la chercheuse maōri Linda Tuhiwai Smith (2012), quatre chercheurs autochtones de
l'ouest du Canada ont documenté des pratiques de décolonisation efficaces pour l'enseignement,
de même que des interactions et un apprentissage qui reflètent les valeurs et orientations
autochtones dans leurs pratiques pédagogiques. (French) [ABSTRACT FROM AUTHOR]

Liu, J. H. (2017). "Dialoguing Height Psychology into a life of interconnectedness: Response to

commentaries by Hwang, Bhawuk, King & Hodgetts, Kashima, and Xie, Su, & Zhong." Asian Journal of
Social Psychology 20(2): 176-183.
Liu (Asian Journal of Social Psychology, 000, 000) attempts to articulate an epistemology for the
aspirational practice of Height Psychology as a human science informed by Kantian epistemology
in dialogue with other philosophies, especially Confucianism and Taoism. Height Psychology is a
framework or metatheory for the practice of teaching, research, and service rooted in Kantian
epistemology, in dialogue with other philosophies. It provides a holistic philosophy for social
scientists responding to wicked problems unfolding over long periods of time. In responding to
commentaries, I suggest a corollary to Shweder's (Asian Journal of Social Psychology, 3, p. 207)
'One mind, many mentalities': 'Many indigenous psychologies, interconnected by one
epistemology'. Height Psychology is about holding to an invisible moral centre. The practical
postulates are foundational to the moral and ethical practices of human societies: they are for
doing, their value is ontological. Human agency, proscribed by natural science epistemologies
takes centre stage in Height Psychology by facilitating social scientists to act reflexively from
multiple positions (from basic to action research) to benefit society. Height Psychology is dedicated
to articulating and actioning the moral and ethical basis of a human science that can assist present
and future generations of social scientists to meet the grave situational futures facing us in different
parts of the world. [ABSTRACT FROM AUTHOR]
Copyright of Asian Journal of Social Psychology is the property of Wiley-Blackwell

Lee, R. (2017). "Using Indigenous Feminist Land Ethics to Queer the Korean Missionary Position in
Canada." Topia (University of Toronto Press) 38: 103-113.
This essay reflects on my practice of building solidarity with Indigenous peoples in a research
project on diasporic Korean Christian missionary involvement with Indigenous communities in
British Columbia. I incorporate an Indigenous feminist land ethic of relational!ty to queer my
investigation of Korean missionary relationships with Indigenous peoples in Canada. I bring queer,
woman of colour and Indigenous feminist perspectives into conversation with Asian Canadian
studies to examine how the relationships between Korean diasporic and Indigenous subjects are
structured by the normative logics of settler colonialism and late global capitalism. Korean
Canadians occupy a conflicted position as marginalized citizens in a settler nation with global
economic aspirations. Yet, in the context of neoliberal multiculturalism, they can also be complicit
in white settler colonial and capitalist projects, which encourage Koreans to perform and be
recognized as respectable, upwardly mobile citizens. By theorizing personal memoir and lived
experience, my aim is to present a self-reflexive research methodology and explore how
Indigenous feminist perspectives offer non-normative epistemologies that can transform institutions
in radically queer ways. (English) [ABSTRACT FROM AUTHOR]
Cet essai propose une réflexion sur ma pratique d'instauration d'une solidarité avec les peuples
autochtones dans un projet de recherche sur l'implication des missionnaires chrétiens coréens
diasporiques auprès des communautés autochtones en Colombie Britannique. Je mets les études
asiatiques canadiennes en conversation avec des perspectives queer, de femme de couleur et de
féministe autochtone pour analyser comment les relations entre Coréens issus de la diaspora et

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 autochtones sont structurées par les logiques normatives de colonialisme et de récent capitalisme
global. Les Coréens Canadiens occupent une position partagée en tant que citoyens marginalisés
dans une nation de nouveaux arrivants aux aspirations économiques mondiales. Pourtant, dans le
contexte de multiculturalisme néoliberal, ils peuvent aussi être complices de projets coloniaux
blancs et capitalistes, ce qui encourage les Coréens à se comporter et être reconnus comme des
citoyens respectables en ascension sociale. En théorisant mémoire personnel et expérience de
vie, mon but est de présenter une méthode de recherche introspective et d'explorer comment les
perspectives féministes autochtones offrent des épistémologies non-normatives qui peuvent
transformer les institutions de façons radicalement queer. (French) [ABSTRACT FROM AUTHOR]
Copyright of Topia (University of Toronto Press) is the property of University of Toronto Press

Kress, M. M. (2017). "RECLAIMING DISABILITY THROUGH PIMATISIWIN: INDIGENOUS ETHICS,

SPATIAL JUSTICE, AND GENTLE TEACHING." International Perspectives on Inclusive Education 9: 23-
57.
The situating of pimatisiwin as a framework for spatial justice and self-determination aids
educators in strengthening their understandings of Indigenous knowledges to support an authentic
inclusion of Indigenous students with disabilities. Through the sharing of Canada's colonial history,
and by critically examining the principles of care within special education, the author exposes its
relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples
continue to be marginalized in the twenty-first century. This justice work asks educators to shift
their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to
help them see and hear the faces and voices of disabled Aboriginal children and their kinships.
The chapter discusses the social model of disability, the psychology of Gentle Teaching,
Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other
knowledge keepers, in order to suggest an agenda for educators to come to an understanding of
an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as
synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they
and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting
how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating
an equitable, caring, and inclusive society for all disabled Indigenous children and youth.
[ABSTRACT FROM AUTHOR]

Kreitz, K. (2017). "Toward a Latinx digital humanities pedagogy: remixing, reassembling, and reimagining
the archive." Educational Media International 54(4): 304-316.
This essay considers the teaching of the Latinx nineteenth century as a starting point for
elucidating the unique interplay between pedagogy, epistemology, and ontology in our digital age. I
argue that fields such as the Latinx nineteenth century, which must confront absences in the
archive, foreground groundbreaking new pedagogical possibilities that draw on, but are not limited
to, the computational methods that the digitization of archival texts has enabled. As scholars of
Latinx Studies – as well as those in related fields such as hemispheric studies, black Atlantic
studies, and indigenous studies – work to question the assumptions and omissions of our print-
dominated past, digitization projects have become sites for recuperating lost voices, for breaking
out of the disciplinary formations that have made sense of cultural history to find new patterns, and
for increasing participation in the production of knowledge itself. While much of this work to date
has centered on opening up new research trajectories, an emerging wave dedicated to digital
humanities pedagogy in Latinx studies and related fields is engaging students in remixing,
reassembling, and reimagining the archival record. Such new pedagogical approaches call for
corresponding educational research methods and tools that can assess the effectiveness of the
new digital humanities pedagogy in encouraging reflexivity about what we know and how we know
it – and, ultimately, in contributing to the democratization of the production of knowledge.
[ABSTRACT FROM AUTHOR]
Copyright of Educational Media International is the property of Routledge

245
King, P. and D. Hodgetts (2017). "Gathering a few thoughts on 'Neo-Confucian epistemology and Chinese
philosophy'." Asian Journal of Social Psychology 20(2): 161-165.
In Neo-Confucian Epistemology and Chinese Philosophy: Practical Postulates for Actioning
Psychology as a Human Science, Professor Liu offers a critique of the Cartesian underpinnings of
psychology as a natural science. Drawing on Chinese cultural postulates, Professor Liu offers a
vision for a global psychology more orientated towards the morally centered person and which
developed a culturally-informed ethics. This commentary explores the implications of this
rethinking of psychology for indigenous and applied social psychologies in Aotearoa/New Zealand.
[ABSTRACT FROM AUTHOR]
Copyright of Asian Journal of Social Psychology is the property of Wiley-Blackwell

Kikiloi, K., et al. (2017). "Papahānaumokuākea: Integrating Culture in the Design and Management of one
of the World's Largest Marine Protected Areas." Coastal Management 45(6): 436-451.
Papahānaumokuākea Marine National Monument is one of the world's largest marine protected
areas and was designated the first mixed conservation site in the United States due to its natural
and cultural importance. It is also the world's first cultural seascape, being recognized for its
continuing connections to indigenous people. As the westernmost place in the Hawaiian universe,
many believe these islands and seas are the pathway that Native Hawaiians travel after death,
returning to pō (night; realm of the gods). This intimate kinship has profound implications for
contemporary management. Current management emphasizes integration of science, policy,
cultural knowledge, traditions, and practices to create successful management strategies
appropriate for both natural and cultural resources. This management is based on Native Hawaiian
values and practices that incorporate observation and understanding of the natural world,
indigenous principles and philosophies, cultural norms, community relationships, and unique
epistemologies deeply imbedded in and formed by relationships of people with place. A
cornerstone of this effort has been the direct involvement of cultural practitioners in policy,
management, education, and research. This biocultural approach has led to more effective
management of the monument and serves as a model for conservation around the world.
[ABSTRACT FROM AUTHOR]
Copyright of Coastal Management is the property of Taylor & Francis Ltd

Khakhovskaya, L. N. (2017). "Alcohol consumption practices in the Koryak community." Journal of

Ethology and Folkloristics 10(2): 47-63.
The article* is dedicated to the analysis of alcohol consumption practices within the Koryak ethno-
cultural community. The aim of the article is to understand how the reasons for alcohol
consumption are explained within the framework of the community. The analysis is based on the
ideas of Durkheim's social theory. The author of the article claims that the practice of consuming
alcohol is essentially connected with the more archaic practice of mushroom consumption since
both have a grounding in the Koryak perception of the world. The analysed models of behaviour
stem from appropriate Koryak epistemology and ontology, which themselves are based on the
notion of the 'other world' and communication with supernatural entities (spirits). The isomorphism
of consuming alcohol and amanita intoxication reflects the inner core of this connection: the Koryak
believe that an entity enters the human body and controls their actions. The transition from one
type of intoxication to another is accompanied by drastic transformation of the materiality of the
consumed product, which, in turn, leads towards social transformations. Such social changes are
qualified as anomie by the author of the article. The visual materiality of the amanita mushroom
dictated its symbolic anthropomorphism and creation of special rules for the treatment (amanita
codex). The physical amorphousness of vodka does not imply the same intellectual work. The
author claims that this factor was one of the reasons why the Koryak do not have social regulations
about vodka consumption - which leads to mass alcoholism. It is possible that indigenous
communities have difficulties in working out the required social regulations because of the
complexities surrounding the non-utilitarian treatment of the unusual materiality of vodka.

246
Kandasamy, S., et al. (2017). "Elder women's perceptions around optimal perinatal health: a constructivist
grounded-theory study with an Indigenous community in southern Ontario." CMAJ Open 5(2): E411-E416.
Background: Women play important roles in translating health knowledge, particularly around
pregnancy and birth, in Indigenous societies. We investigated elder Indigenous women's
perceptions around optimal perinatal health.; Methods: Using a methodological framework that
integrated a constructivist grounded-theory approach with an Indigenous epistemology, we
conducted and analyzed in-depth interviews and focus groups with women from the Six Nations
community in southern Ontario who self-identified as grandmothers. Our purposive sampling
strategy was guided by a Six Nations advisory group and included researcher participation in a
variety of local gatherings as well as personalized invitations to specific women, either face-to-face
or via telephone.; Results: Three focus groups and 7 individual interviews were conducted with 18
grandmothers. The participants' experiences converged on 3 primary beliefs: pregnancy is a
natural phase, pregnancy is a sacred period for the woman and the unborn child, and the
requirements of immunity, security (trust), comfort, social development and parental responsibility
are necessary for optimal postnatal health. Participants also identified 6 communal responsibilities
necessary for families to raise healthy children: access to healthy and safe food, assurance of
strong social support networks for mothers, access to resources for postnatal support, increased
opportunities for children to participate in physical activity, more teachings around the impact of
maternal behaviours during pregnancy and more teachings around spirituality/positive thinking. We
also worked with the Six Nations community on several integrated knowledge-translation elements,
including collaboration with an Indigenous artist to develop a digital story (short film).;
Interpretation: Elder women are a trusted and knowledgeable group who are able to understand
and incorporate multiple sources of knowledge and deliver it in culturally meaningful ways. Thus,
tailoring public health programming to include elder women's voices may improve the impact and
uptake of perinatal health information for Indigenous women.; Competing Interests: Competing
interests: None declared. (Copyright 2017, Joule Inc. or its licensors.)

Kandasamy, S., et al. (2017). "Elder women's perceptions around optimal perinatal health: a constructivist
grounded-theory study with an Indigenous community in southern Ontario." CMAJ Open 5(2): E411-E416.
Background: Women play important roles in translating health knowledge, particularly around
pregnancy and birth, in Indigenous societies. We investigated elder Indigenous women's
perceptions around optimal perinatal health. Methods: Using a methodological framework that
integrated a constructivist grounded-theory approach with an Indigenous epistemology, we
conducted and analyzed in-depth interviews and focus groups with women from the Six Nations
community in southern Ontario who self-identified as grandmothers. Our purposive sampling
strategy was guided by a Six Nations advisory group and included researcher participation in a
variety of local gatherings as well as personalized invitations to specific women, either face-toface
or via telephone. Results: Three focus groups and 7 individual interviews were conducted with 18
grandmothers. The participants' experiences converged on 3 primary beliefs: pregnancy is a
natural phase, pregnancy is a sacred period for the woman and the unborn child, and the
requirements of immunity, security (trust), comfort, social development and parental responsibility
are necessary for optimal postnatal health. Participants also identified 6 communal responsibilities
necessary for families to raise healthy children: access to healthy and safe food, assurance of
strong social support networks for mothers, access to resources for postnatal support, increased
opportunities for children to participate in physical activity, more teachings around the impact of
maternal behaviours during pregnancy and more teachings around spirituality/positive thinking. We
also worked with the Six Nations community on several integrated knowledge- translation
elements, including collaboration with an Indigenous artist to develop a digital story (short film).
Interpretation: Elder women are a trusted and knowledgeable group who are able to understand
and incorporate multiple sources of knowledge and deliver it in culturally meaningful ways. Thus,
tailoring public health programming to include elder women's voices may improve the impact and
uptake of perinatal health information for Indigenous women. [ABSTRACT FROM AUTHOR]
Copyright of CMAJ Open is the property of CMA Impact Inc.

247
Kamara, M. (2017). "Remote and invisible: the voices of female Indigenous educational leaders in
Northern Territory remote community schools in Australia." Journal of Educational Administration & History
49(2): 128-143.
While the literature on women and educational leadership has been addressed in substantive ways
in recent years, the experiences that reflect female Australian educational leaders are rare. This
article reports findings from a study of five female Indigenous principals in the Northern Territory
utilising biographic narratives and foregrounds their experiences as female educational leaders in
Indigenous communities. I share the views of Ribbins, P. and Gronn, P. (2013. Researching
principals: context and culture in the study of leadership in schools.Asia Pacific journal of
education, 20 (2), 34–45) and Dimmock, C. and Walker, A. (2005.Educational leadership: culture
and diversity. London: Sage) that research and theory into educational leadership must move
towards the inclusion of localised unique cultural contexts since the practice of leadership is a
socially bounded process. The study reveals the daily complex roles and challenges of being a
female Indigenous principal in communities that are grounded in broader Indigenous
epistemologies, beliefs, and value systems yet to be fully embraced by mainstream educational
leadership perspectives. [ABSTRACT FROM PUBLISHER]
Copyright of Journal of Educational Administration & History is the property of Routledge

Kah, H. K. (2017). "Sites and objects, indigenous library and the history of Laimbwe, Cameroon." Afrika
Focus 30(1): 53-73.
This study focuses on the construction of the history of the Laimbwe people of Cameroon through
indigenous methods of enquiry and/or epistemologies. These include analyses of surviving
historical objects, sites and artefacts from the pre-colonial period to the reunification of British
Southern Cameroons with the Cameroun Republic in 1961. Some traditional items of the Laimbwe
people of Cameroon and existing artefacts as well as sites reveal a very rich history with
information that Western and conventional research have not vividly captured. In this paper, we
reflect on the salience of these sources in understanding the rich socio-cultural and political history
of the Laimbwe. There is a need to document this as an indigenous African library in this age of
globalisation so that indigenous knowledge systems are disseminated to a wider academic
audience. A construction of Laimbwe history through these indigenous forms of the library present
them as new perspectives of local epistemologies beyond the capture of the western library
introduced into Africa during the colonial period and even before. It continues to shape the way
African national and local histories are written based on Western interpretations and or
epistemologies. [ABSTRACT FROM AUTHOR]
Copyright of Afrika Focus is the property of Brill Academic Publishers

John-Shields, P. A. (2017). "YUPIUNRIRNGAITUA/THE SKIRT I REFUSE TO WEAR." Advances in

Research on Teaching 29: 111-126.
The primary purpose of this chapter is to portray the transformative, educational journey of an
Indigenous educator. Using an Indigenous way of learning in connection with the Yup'ik teachings
of kenka/love and ellangeq/awareness the author describes the clashes and challenges that
Western education brings about as it conflicts with Indigenous epistemologies. She shares how
she transformed her way of learning and teaching in higher education through continuous
reflection and transformation by using her own Indigenous ways of knowing. She goes on to show
how these ways of knowing can transform higher education classrooms into culturally sustaining
and revitalizing spaces. [ABSTRACT FROM AUTHOR]

Harmin, M., et al. (2017). "Stretching the boundaries of transformative sustainability learning: On the
importance of decolonizing ways of knowing and relations with the more-than-human." Environmental
Education Research 23(10): 1489-1500.
This paper chronicles students’ experiences of transformative sustainability learning through
‘epistemological stretching’ – a pedagogical orientation which focuses on expanding the ways of
knowing that someone respects, understands, and/or engages with. With a particular emphasis on
decolonizing relations between humans and the more-than-human, epistemological stretching

248
 enables students to articulate and critically engage with the epistemologies of their academic
fields, gain new(old) perspectives on relations with the more-than-human, and interact with
Indigenous knowledges in more effective and ethical ways. Students in this study experienced
powerful learning outcomes in the following areas: reconceptualization of relationships,
acknowledgement and deconstruction of power, and worldview bridging. Some students also
received validation for ways of knowing that they previously engaged in but were unsure about
expressing in academic contexts. [ABSTRACT FROM PUBLISHER]

Hajibayova, L. and W. Buente (2017). "Representation of indigenous cultures: considering the Hawaiian
hula." Journal of Documentation 73(6): 1137-1148.
Purpose The purpose of this paper is to explore the representation of Kanaka Maoli (Hawaiian)
Hula Dance in traditional systems of representation and
organization.Design/methodology/approach This exploratory study analyzes the controlled and
natural language vocabularies employed for the representation and organization of Hawaiian
culture, in particular Hawaiian hula. The most widely accepted and used systems were examined:
classification systems (Library of Congress Classification and Dewey Decimal Classification),
subject heading systems (Library of Congress Subject Headings and authority files (Library of
Congress and OCLC Authority Files), and citation indexing systems (Web of Science Social
Sciences and Art and Humanities databases).Findings Analysis of various tools of representation
and organization revealed biases and diasporization in depictions of Hawaiian culture. The study
emphasizes the need to acknowledge the aesthetic perspective of indigenous people in their
organization and presentation of their own cultural knowledge and advocates a decolonizing
methodology to promote alternative information structures in indigenous
communities.Originality/value This study contributes to the relatively limited scholarship on
representation and organization for indigenous knowledge organization systems, in particular
Hawaiian culture. Research suggests that access to Native Hawaiian cultural heritage will raise
awareness among information professionals in Hawai’i to the beauty of Native Hawaiian
epistemology. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Documentation is the property of Emerald Publishing Limited

Gugin, D. (2017). "Beyond the Tenth Horizon: Robert Barclay's Melal." Pacific Asia Inquiry 8(1): 7-19.
This article develops a synthesis of contemporary postcolonial and environmental, or ecological,
literary criticism. It combines a postcolonial insistence on the validation of indigenous lifestyles,
cultures, and epistemologies with a bioregional emphasis on narrative reinhabitation and the
ecology of ideas. The article articulates and applies that analytical approach to Robert Barclay's
Melal: A Novel of the Pacific, a novel written against the backdrop of the United States
government's 1954 detonation of a hydrogen bomb on Bikini Atoll in the Marshall Islands. Focusing
on the struggle of the Marshallese people to reclaim their place-identity and thus their right to live
in an ecologically healthy environment, the article also suggests that current definitions of place-
identity and indigeneity need to be rethought in order for the Marshallese to succeed in that
struggle. The article concludes by linking the increasingly serious, potentially devastating
environmental situation in the Marshalls to the broader, global campaign for environmental justice
and sustainable ecologies. [ABSTRACT FROM AUTHOR]
Copyright of Pacific Asia Inquiry is the property of University of Guam

Gugganig, M. (2017). "The Ethics of Patenting and Genetically Engineering the Relative Hāloa." Ethnos:
Journal of Anthropology 82(1): 44-67.
This article investigates the patenting and genetic engineering of the plant taro (Colocasia
esculenta), which Native Hawaiians consider their elder brother and ancestor Hāloa. It explores
how molecular scientists at the University of Hawai‘i through their research activities inadvertently
disrupted this relationship and concurrently provoked a resurgence of Native Hawaiians’ interest in
their creation storyKumulipoand connection to their kin Hāloa. The juxtaposition of purportedly
value-free scientific practices with a value-laden indigenous epistemology exposes the former's
debatable characterisation as ‘objective'. Scientific practices such as patenting or genetically

249
 engineering taro are discussed as hybrids that are composed of molecular scientists
withrealintentions; a plant as kin, ancestor and embodied god Kāne; and an indigenous people
withrealkinship to a non-human being. In consequence, the described case exemplifies how
scientific practices are as malleable and situated as the concept of nature, while both concurrently
shape each other. [ABSTRACT FROM AUTHOR]
Copyright of Ethnos: Journal of Anthropology is the property of Routledge

Gone, J. P. (2017). ""It Felt Like Violence": Indigenous Knowledge Traditions and the Postcolonial Ethics
of Academic Inquiry and Community Engagement." American Journal of Community Psychology 60(3-4):
353-360.
In a 2014 presentation at an academic conference featuring an American Indian community
audience, I critically engaged the assumptions and commitments of Indigenous Research
Methodologies. These methodologies have been described as approaches and procedures for
conducting research that stem from long-subjugated Indigenous epistemologies (or "ways of
knowing"). In my presentation, I described a Crow Indian religious tradition known as a skull
medicine as an example of an indigenous way of knowing, referring to a historical photograph of a
skull medicine bundle depicted on an accompanying slide. This occasioned consternation among
many in attendance, some of whom later asserted that it was unethical for me to have presented
this information because of Indigenous cultural proscriptions against publicizing sacred knowledge
and photographing sacred objects. This ethical challenge depends on enduring religious
sensibilities in Northern Plains Indian communities, as embedded within a postcolonial political
critique concerning the accession of sacred objects by Euro-American collectors during the early
20th century. I complicate these ethical claims by considering competing goods that are valued by
community psychologists, ultimately acknowledging that the associated ethical challenge resists
resolution in terms that would be acceptable to diverse constituencies. (© Society for Community
Research and Action 2017.)

Gone, J. P. (2017). "'It Felt Like Violence': Indigenous Knowledge Traditions and the Postcolonial Ethics of
Academic Inquiry and Community Engagement." American Journal of Community Psychology 60(3/4):
353-360.
In a 2014 presentation at an academic conference featuring an American Indian community
audience, I critically engaged the assumptions and commitments of Indigenous Research
Methodologies. These methodologies have been described as approaches and procedures for
conducting research that stem from long-subjugated Indigenous epistemologies (or 'ways of
knowing'). In my presentation, I described a Crow Indian religious tradition known as a skull
medicine as an example of an indigenous way of knowing, referring to a historical photograph of a
skull medicine bundle depicted on an accompanying slide. This occasioned consternation among
many in attendance, some of whom later asserted that it was unethical for me to have presented
this information because of Indigenous cultural proscriptions against publicizing sacred knowledge
and photographing sacred objects. This ethical challenge depends on enduring religious
sensibilities in Northern Plains Indian communities, as embedded within a postcolonial political
critique concerning the accession of sacred objects by Euro-American collectors during the early
20th century. I complicate these ethical claims by considering competing goods that are valued by
community psychologists, ultimately acknowledging that the associated ethical challenge resists
resolution in terms that would be acceptable to diverse constituencies. [ABSTRACT FROM
AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Gallegos, S. and C. Quinn (2017). "Epistemic Injustice and Resistance in the Chiapas Highlands: The
Zapatista Case." Hypatia 32(2): 247-262.
Though Indigenous women in Mexico have traditionally exhibited some of the highest levels of
maternal mortality in the country-a fact that some authors have argued was an important reason to
explain the EZLN uprising in 1994-there is some evidence that the rate of maternal mortality has
fallen in Zapatista communities in the Chiapas Highlands in the last two decades, and that other

250
 health indicators have improved. In this article, we offer an account of the modest success that
Zapatista communities have achieved in improving their health levels. In particular, we argue that
Zapatista women have implicitly used a form of feminist standpoint theory to diagnose the
epistemic (and economic) injustice to which they have been traditionally subjected and to develop
an epistemology of resistance that is manifested in actions such as becoming health promoters in
their communities. We also argue that this epistemology of resistance is partially responsible for
the improvement of health levels in their communities. Finally, on the basis of our discussion of the
Zapatista case, we suggest that standpoint theory could play an important role in other healthcare
settings involving oppressed minorities. [ABSTRACT FROM AUTHOR]
Copyright of Hypatia is the property of Cambridge University Press

Frey, J. (2017). "A Toroidal Representation of Intelligence from a Plains Cree Lens: A Bridge Toward
Enlightenment." Fourth World Journal 16(1): 11-30.
An indigenous cultural perspective relating to the perceptions, insights, and concepts of human
intelligence was revealed through the voices of 13 participating Elders representing nine bands of
Plains Cree First Nations in a study located in Saskatchewan, Canada (Frey, 2016). The
ideologies of human intelligence have historically been primarily predominated by Western
academic research. In general, the ideas of indigenous groups regarding their concepts of
intelligence remain much less mainstream, with most research lacking indigenous epistemology,
axiology, and indigenous research methodologies (Chilisa, 2012). In an effort to generate a
broader more inclusive perspective of human intelligence by introducing Plains Cree concepts, this
study utilized an integrated methodology consisting of Western phenomenology and indigenous
research methods. The integrated design provided a unique scaffolding that served to enrich both
Western academic and indigenous standards (Frey, 2016). Its purpose was and continues to be
understanding. [ABSTRACT FROM AUTHOR]
Copyright of Fourth World Journal is the property of Center for World Indigenous Studies

Frain, S. C. (2017). "Women's Resistance in the Marianas Archipelago: A US Colonial Homefront and
Militarized Frontline." Feminist Formations 29(1): 97-135.
This article explores the colonial-militarized circumstance of the Marianas Archipelago as both a
homefront and a frontline of the United States. I argue that the United States reinforces and relies
on imperial and gendered ideologies to justify militarized notions of security through the "Pivot to
the Pacific" foreign policy. Through the discourse of providing "protection," expanding militarization
of the islands is possible through the continued political subordination of the residents. Within this
protection framework, the residents are denied political self-determination by the US federal
government, while the islands and seas are strategic military installations for the US Department of
Defense. Conversely, the Mariana Islands are also spaces of prolonged decolonization struggle
and ongoing indigenous resistance to militarism. This article applies a decolonized and gendered
lens to highlight how indigenous Chamoru women navigate between federal colonial systems and
everyday militarized spaces. Privileging Chamoru women's epistemologies and approaches, I
analyze how two high-ranking women decision makers in the Mariana Islands encourage and
support the colonial-militarized relationship with the United States, while an indigenous Chamoru
women's organization and a Chamoru academic actively oppose it. Overall, the current situation in
the Marians Islands provides an example of the unequally militarized world as a US colonial
homefront and a militarized frontline. [ABSTRACT FROM AUTHOR]
Copyright of Feminist Formations is the property of Johns Hopkins University Press

Ferraz Herbetta, A. (2017). "Cultura viva - modos de descolonizar a caatinga a partir da relação entre
flores e pássaros." "Cultura viva" - decolonizing brazilian caatinga through the relationship between
flowers and birds. 17(34): 29-60.
This paper seeks to problematize the crisis situation in the Alagoan caatinga through the
comparison between non indians world and territory concepti ons and Kalankó conceptions.
Kalankó are indians who live in the high hinterland of Alagoas, a brasilian state. This means they
live in caatinga, one of brazilian biomas. Therefore, they must to face several difficulties over there,

251
 in order to guarantee dignity to their lifes. One of them is the caatinga desertification and
degradation. It aims also to explore the mitocosmological content present in Kalankó toré lyrics.
Toré is a musical ritual which is often analysed by anthropology as a cultural performance, which
diacritically marks the indigenous identity, reducing the potential of the rite. In this paper, we try to
regard it as a polysemic ritual, as in other opportunities it is perceived. It seeks, therefore, to take
the Kalankó knowledge with political and epistemic value similar to a Eurocentric epistemology,
decolonizing the caatinga. (English) [ABSTRACT FROM AUTHOR]
Este texto busca problemati zar a situação de crise existente na caati nga alagoana a parti r da
comparação entre concepções de mundo e território evidenciadas nas atividades produtivas
comumente efetivadas por não indígenas e nas concepções de mundo e território de indígenas
Kalankó. Esse povo vive no sertão alagoano, na região da caatinga e busca superar uma série de
dificuldades - entre elas a desertificação do bioma - para garantir uma vida digna à sua população.
Nessa direção, propõe-se aqui que o conteúdo mitocosmológico presente nas letras dos cantos
de toré Kalankó codifica noções e relações, presentes na ideia de cultura viva, que apresenta
outra possibilidade para o manejo do bioma. O toré é um ritual musical que, muitas vezes, é
analisado pela antropologia apenas como uma performance cultural, a qual marca diacriticamente
a identidade indígena, reduzindo o potencial do rito. Neste texto, procura-se encará-lo como um
ritual polissêmico, como em outras oportunidades ele é percebido. Busca-se, portanto, tomar o
conhecimento Kalankó com valor político e epistêmico similar a uma epistemologia eurocêntrica,
descolonizando a caatinga. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Revista Tellus is the property of Revista Tellus

Dulfano, I. (2017). "Knowing the other/other ways of knowing: Indigenous feminism, testimonial, and anti-
globalization street discourse." Arts & Humanities in Higher Education 16(1): 82-96.
In this article, I explore the relationship between anti-globalization counter hegemonic discourse
and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the
autoethnographic writing of some Indigenous feminists from Latin America questions the
assumptions and presuppositions of Western development models and globalization, while
asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas
developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect
on parallels and counterpoints between the voices from the global street movement, "other"
epistemologies (identified hereafter), postcolonial theory, and contemporary Indigenous feminist
theorization. [ABSTRACT FROM AUTHOR]

Dolin, K. (2017). "Writing, Space and Authority: Producing and Critiquing Settler Jurisdiction in Western
Australia." Journal of Australian Studies 41(2): 141-155.
On the edge of Stirling Gardens in central Perth, Western Australia, five large, old-fashioned pen
nibs stand in a curved line, their tips in the ground. Anne Neil’s sculpture,Memory Markers,
commemorates the history of this site, which includes the Supreme Court. Taking this sculpture as
an emblem of writing, which in the context of its setting highlights the relationship between
literature and law, this article explores the image of the pen in the ground. As a symbol of literacy,
it evokes the powerful network of discourses—particularly law, science and religion—that
underwrote the imperial project. It signals, in Michele Grossman’s terms, “the event of literacy [that]
radically interrupts and disrupts—but never eliminates—pre-existing Aboriginal epistemologies”.
The article goes on to explore the sculpture as a symbol of the assertion of jurisdiction, the
speaking of law in and over colonised space. It analyses a group of written texts associated with
this site, from colonial legal assertions of jurisdiction over Aboriginal people in Edward Landor’sThe
Bushman(1847), through a proclamation under theAborigines Act 1905(WA), to Stephen Kinnane’s
Indigenous family memoir of life under that act,Shadow Lines(2004). [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Australian Studies is the property of Routledge

252
Docherty-Skippen, S. M. and E. D. Woodford (2017). "Indigenous Knowledge as 21st Century Education:
A Taxonomy of 21st Century Learning and Educational Leadership as Inuit Qaujimajatuqangit (IQ)."
Transformative Dialogues: Teaching & Learning Journal 10(3): 1-15.
This paper presents a taxonomy to facilitate 21st century learning and educational leadership in
action. With reflective insight from an Indigenous educational leadership perspective, it extends the
dialogue surrounding Canada's urgent need to transform its public education systems into learning
communities that inspire creativity, innovation, and social responsibility. As an alternative to
pedagogical concepts that focus on teaching rather than learning, 21st century learning and
educational leadership is illustrated as Indigenous knowledge in response to social, environmental,
economic, and technological change. The taxonomy emerged from a theoretical analysis of
Canadian 21st century learning and educational leadership competencies paralleled with the
Indigenous epistemology of Inuit Qaujimajatuqangit (IQ). Examples of 21st century learning and
educational leadership competencies, as IQ, are provided in context along with implications for
future educational leadership in Canada. [ABSTRACT FROM AUTHOR]

Delong, J. (2017). "Respecting and Legitimating the Embodied Knowledge of Practitioners in Contexts of
Power Struggles." Educational Journal of Living Theories 10(1): 43-71.
In this article, I present some arguments to show what is needed for school and medical systems
and educational research journals to respect and legitimate the embodied knowledge of
practitioners through their own living-theories in terms of making original contributions to academic
and professional educational knowledge. The students' stories that address obstacles, constraints
and, thankfully, transcendence reveal the significance of leadership, sustainability, and
accreditation in respecting their embodied knowledge and for improving the social order and the
flourishing of humanity. To support my arguments, I show how a living-culture-of-inquiry and multi-
media possibilities focus on clarifying and communicating values-based expressions of meaning. I
draw insights from the work of De Sousa Santos (2014), including the idea of 'epistemicide'.
Epistemicide draws attention to the ways in which the validity of indigenous and practitioner-
knowledge is not recognised or is killed off in the dominant epistemology of western universities.
This article shows how the embodied knowledges of practitioners are being made public in the
context of the power struggles in which I am making this contribution as part of my living legacy
(Forester, 2015). [ABSTRACT FROM AUTHOR]

Debelo, A. R. (2017). "Competing Epistemologies: Conservationist Discourses and Guji Oromo's Sacred
Cosmologies." Journal for the Study of Religion, Nature & Culture 11(2): 249-267.
Due to the ecological challenges faced by many around the globe, environmental conservation has
now become an important priority among politicians, academicians, practitioners, and local
communities in different cultural and livelihood contexts. Nevertheless, there is no clear consensus
about the place of human beings in the environment and the best approach needed to avert
ecological problems that arise from anthropogenic factors. While most mainstream Western
notions of environmental conservation emphasize a human-nonhuman dualism, most indigenous
cosmologies holistically embrace human, nonhuman, and supernatural beings as integral parts or
'societies of nature'. Moreover, most conceptualizations of nature among indigenous peoples are
deeply rooted in their beliefs, norms, values, and customs, which are performed and enacted in
rituals that convey profound interconnectedness between humans and nature. Taking Nech Sar
National Park in southern Ethiopia as a case study, this paper examines the conflicts and
collaborations of different environmental epistemologies, namely the government's conservationist
discourse and local sacred cosmologies. Based on data from ethnographic research conducted
among the Guji Oromo of southern Ethiopia, I argue that the Guji Oromo living in the Nech Sar
National Park negotiate and/or appropriate governmental conservationist rhetoric as a pragmatic
strategy to maneuver the government's conservation practices for their advantage. [ABSTRACT
FROM AUTHOR]
Copyright of Journal for the Study of Religion, Nature & Culture is the property of Equinox Publishing
Group

253
Dean, C. and D. Leibsohn (2017). "Scorned Subjects in Colonial Objects." Material Religion 13(4): 414-
436.
Focusing on colonial Spanish America, we explore scorned subjects—indigenous things that were
identified as vital, sentient subjects by the people who made and used them but reclassified as
“objects” by European friars, priests and settlers. Attending to key examples of scorned subjects in
central Mexico and the Andes, we consider how European ontology and epistemology, manifested
in the actions of colonial-era missionaries and persisting in present scholarship, shade our
interpretations of sacred indigenous things. Of particular concern is how perceptions of the
indigenous sacred shifted under changing colonial conditions. Our research suggests that rather
than stubbornly requiring traditional pre-Hispanic materials to provide a physical presence, the
indigenous sacred was often more supple than colonial authorities supposed. The implications of
this arrangement, we find, open new questions about the relationships among materiality, colonial
history and the indigenous sacred in the Americas. [ABSTRACT FROM AUTHOR]
Copyright of Material Religion is the property of Routledge

Davies, K., et al. (2017). "The Declaration on Human Rights and Climate Change: a new legal tool for
global policy change." Journal of Human Rights & the Environment 8(2): 217-253.
The Declaration on Human Rights and Climate Change responds to the profound crisis of human
hierarchies now characterizing the climate crisis. The Declaration, initiated prior to the 2015 COP
21 meeting by scholars from the Global Network for the Study of Human Rights and the
Environment (GNHRE), is one of a convergence of initiatives reflecting the need to understand
human rights as intrinsically threatened by climate change. This article introduces the Declaration,
the necessity for it, its philosophical and legal background and its support by contemporary cases
providing evidence of the escalating legal need for such a tool. A key aim of the Declaration is to
trace out a potential normative approach for establishing responsibility towards the planet and
redressing unevenly distributed vulnerabilities and climate injustices while recognizing that it is vital
that respect for human rights should be understood as an indispensable element of any adequate
approach to climate change. The Declaration strives to offer a compelling level of ethical appeal,
as well as to be legally literate and philosophically rigorous. The drafting process engaged scholars
and communities from across the world, prioritized indigenous involvement, and drew on
indigenous ontologies and epistemologies. Newer philosophical approaches such as new
materialist understandings of lively materiality also informed the drafting process. Accordingly, the
language of the Declaration creates space for non-Western ways of seeing and being as well as
responding to insights emerging from new scientific understandings of the world. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Human Rights & the Environment is the property of Edward Elgar Publishing

Chilisa, B., et al. (2017). "Community engagement with a postcolonial, African-based relational paradigm."
Qualitative Research 17(3): 326-339.
The article engages with debates on democratizing and decolonizing research to promote multi-
epistemological research partnerships that revolutionize the research methods landscape, bringing
new paradigms onto the map to advance new research methods that engage and transform
communities. The argument in the article is that people of all worlds irrespective of geographic
location, colour, race, ability, gender or socio-economic status should have equal rights in the
research scholarship and research process to name their world views, apply them to define
themselves and be heard. An African-based relational paradigm that informs a postcolonial
research methodological framework within which indigenous and non-indigenous researchers can
fit their research is presented. The article further illustrates how an African relational ontological
assumption can inform a complimentary technique of gathering biographical data on the
participants and how African relational epistemologies can inform partnership of knowledge
systems. The use of proverbs and songs as indigenous literature and community voices that
researchers can use to deconstruct stereotypes and deficit theorizing and community-constructed
ideologies of dominance is illustrated. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Research is the property of Sage Publications Inc.

254
Chalmers, J. (2017). "THE TRANSFORMATION OF ACADEMIC KNOWLEDGES:UNDERSTANDING
THE RELATIONSHIP BETWEEN DECOLONISING AND INDIGENOUS RESEARCH
METHODOLOGIES." Socialist Studies 12(1): 97-116.
There is conceptual confusion in academic scholarship regarding Indigenous research
methodologies and decolonising research methodologies. Scholars view these paradigms as
similar yet distinct, but very few seek to define that distinction. In this article, I explore the
relationship between these approaches to academic research. Both paradigms emphasise the
need to transform the academy because of its tendency to marginalise non-Western
epistemologies. Transformation requires the interconnection and co-ordination of many paradigms
including Indigenous, feminist, and antiracist approaches to research. I propose viewing
Indigenous and decolonising research methodologies as a relationship, and suggest both are
dynamic practices that do not exist outside of the people who use them. What they look like and
how they relate to one another will depend upon who uses them, why they are used, and where
they are practiced. [ABSTRACT FROM AUTHOR]
Copyright of Socialist Studies is the property of Society for Socialist Studies

Blue, L. and L. Pinto (2017). "Other ways of being: challenging dominant financial literacy discourses in
Aboriginal Context." Australian Educational Researcher (Springer Science & Business Media B.V.) 44(1):
55-70.
Financial literacy education (FLE) continues to gain momentum on a global scale. FLE is often
described as essential learning for all citizens, despite the bulk of initiatives outside the compulsory
school classrooms focussed on educating economically disadvantaged individuals. Informed by
Indigenous ways of knowing, being and doing a critical discourse analysis of FLE facilitators
resources used in train-the-trainer workshops in/for a Canadian Aboriginal community was
conducted to identify dominant discourses. An uncomfortable space was uncovered as the
ubiquitous focus on individual wealth accumulation contradicted Indigenous ways of knowing,
being and doing, underscoring the challenges of embedding Indigenous epistemologies in highly
institutionalised charitable organisations' attempts to help Indigenous (and non-Indigenous)
peoples in poverty. Although this research is based on a Canadian program, the explosion of FLE
as a 'solution' to collective problems such as poverty lends itself to other-including Australian-
contexts. [ABSTRACT FROM AUTHOR]
Copyright of Australian Educational Researcher (Springer Science & Business Media B.V.) is the property
of Springer Nature

Bekithemba, D. and H. Dipane (2017). "AFROMONTANE INDIGENOUS KNOWLEDGE AND THE

RENAISSANCE OF INDIGENOUS KNOWLEDGE FOR A SUSTAINABLE FUTURE: A DECOLONIAL
APPROACH." Indilingua: African Journal of Indigenous Knowledge Systems 16(2): 238-249.
This article refers to a trend that disregards Afromontane peoples' indigenous knowledge (IK),
which prevents them from contesting dominant discourses and epistemologies, and which has
consigned IK as peripheral to sustainability. The article calls for a renaissance of local
epistemologies, as a counter-hegemony strategy for de-Afromontanisation, to create sustainable
futures for Afromontane people. In order to challenge the hegemonic forces of de-
Afromontanisation, and promote re-Afromontanisation, we use decoloniality theory, of which the
agenda is to shift the power base in epistemology creation and distribution, from the Global North
to the Global South, by challenging and unmasking coloniality that continues to dislodge IK from
the knowledge space through covert or overt means. We ask how the degradation of local
epistemologies in favour of Global North epistemologies can be halted. We conclude this article
with suggestions for an IK renaissance, which could contribute to the creation of sustainable
futures for Afromontane people. [ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

255
Beattie, H. A. (2017). ""What About the Salmon?" A Critical Analysis of the Pacific Northwest LNG Project
in British Columbia." Journal of Aboriginal Economic Development 10(2): 85-99.
This paper explores the ecological, social, and political implications of the Pacific Northwest
liquefied natural gas (LNG) project, which was approved in September 2016 to be built on Lelu
Island, British Columbia. The paper situates this LNG project in Canada's settler colonial history
and in recent debates over pipelines in British Columbia. Following a description of the approved
project, the paper explores the perspectives of industry leaders, government officials,
environmental experts, and First Nation communities. Industry leaders support the development,
citing economic growth and a reduction in global carbon emissions as benefits. Governments
officials largely agree with industry leaders, stating the project would create jobs. They also argue
that the project would have limited environmental impacts. However, environmental experts
disagree, stating that the project would increase global carbon emissions and have irreversible
damages on the local environment. Finally, First Nation communities are divided: some see the
project as an economic opportunity while others believe It will result in environmental degradation.
However, despite the range of concerns raised by these actors, significant issues have been
overlooked. The paper explores these oversights, which include the fact that 'buried' colonial
epistemologies underlie the debate and that Lelu Island is unceded Indigenous territory. Overall,
the research presented in this paper suggests that the project should not precede until (all)
members of the affected First Nation communities have been properly consulted. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Aboriginal Economic Development is the property of Council for the Advancement
of Native Development Officers (Cando)

Aman, R. (2017). "Colonial Differences in Intercultural Education: On Interculturality in the Andes and the
Decolonization of Intercultural Dialogue." ‫ اﻟذﻧﺎﺧل اﻟﺛﻘﺎﻓﻲ ﻓﻲ اﻷﻧدﯾز واﻧﮭﺎء‬:‫اﻻﺧﺗﻼﻓﺎت اﻻﺳﺗﻌﻣﺎرﯾﺔ ﻓﻲ اﻟﺗﻌﻠﯾم ﺑﯾن اﻟﺛﻘﺎﻓﺎت‬
61 ‫اﻻﺳﺗﻌﻣﺎر اﻟﺛﻘﺎﻓﺎت ﺑﯾن اﻟﺣوار ﺑﮫ ﯾﺗﺳم اﻟذي‬: S103-S120.
This article pushes for the possibility of alternative ways of thinking about the concept of
interculturality depending on where and by whom it is being articulated (the geopolitics and body
politic of knowledge). To illustrate this, the focus is shifted away from the policies of the European
Union and UNESCO to the Andean region of Latin America where the notion of interculturalidad is
not only a subject on the educational agenda but has also become a core component of
indigenous social movements' demands for decolonization. Part of the argument of this article is
that interculturalidad, with its roots in the historical experience of colonialism and in the particular,
rather than in assertions of universality, offers a perspective on interculturality that relies on other
epistemologies. It concludes by arguing that interculturality should be seen as interepistemic rather
than simply intercultural. (English) [ABSTRACT FROM AUTHOR]
Este artículo impulsa la posibilidad de formas alternativas de pensamiento sobre el concepto de
interculturalidad, dependiendo de dónde y por quién está articulado (la geopolítica y el cuerpo
político del conocimiento). Para ilustrar esto, el enfoque cambia de las políticas de la Unión
Europea y la UNESCO a la región andina de América Latina, donde la noción de interculturalidad
no es solo un tema en el programa educativo sino que también se ha transformado en un
componente fundamental de las demandas de descolonización de los movimientos sociales
indígenas. Parte del argumento de este artículo es que la interculturalidad, con sus raíces en la
experiencia histórica del colonialismo y en lo particular, más que en la confirmación de la
universalidad, ofrece una perspectiva sobre la interculturalidad que se basa en otras
epistemiologías. Se concluye argumentando que la interculturalidad debe ser vista como
interepistémica, en lugar de simplemente intercultural (Spanish) [ABSTRACT FROM AUTHOR]
Cet article favorise la possibilité de pensées alternatives sur le concept d' interculturalité en fonction du
lieu et de la personne qui s'exprime (géopolitique et corps politique de la connaissance). Pour
illustrer le propos, la focalisation est déplacée des politiques de l'Union Européenne et de
l'UNESCO à la région des Andes en Amérique latine où la notion d'interculturalidad n'est pas
seulement un sujet au programme de l'éducation mais un composant au coeur des exigences
portées par les mouvements sociaux indigènes de décolonisation. Une partie de l'argumentaire de
cet article est que l'interculturalidad, avec ses racines dans l'expérience historique du colonialisme

256
 et dans le particulier, plutôt que dans des affirmations d'universalité, offre une perspective sur
l'interculturalité qui repose sur d'autres épistémologies. Il conclut en arguant que l'interculturalité
devrait être vue comme interépistemique, plutôt que simplement interculturelle. (French)
[ABSTRACT FROM AUTHOR]
Автор статьи высказывается за возможность альтернативного отношения к понятию
межкультурности в зависимости от того, кто и где его озвучивает (геополитика и
номенклатура знаний). Для этого центр внимания смещен от политики Евросоюза и
ЮНЕСКО к Андским странам Латинской Америки, где понятие Interculturalidad (исп.
«межкультурные отношения», «межкультурное общение» -- прим. редактора) -- это не
только пункт образовательной программы, но и основная составляющая потребности
внутренних социальных движений в деколонизации. Один из аргументов данной статьи
состоит в том, что понятие Interculturalidad восходит к историческому опыту колониализма, а
не к принципам универсальности, а значит, позволяет подойти к межкультурности с точки
зрения других эпистемологий. В заключение приводится утверждение о том, что понятие
межкультурности должно затрагивать не только область культуры, но и сферу знаний.
(Russian) [ABSTRACT FROM AUTHOR]
本⽂努⼒论证有关 ⽂化间性这⼀概念的其他思维⽅式的可能性，依据其在何处、由谁明确表达（地理政治
论 与政治体知识）⽽定。为阐明此论述，侧重点由 欧盟和 UNESCO（联合国教科⽂组织）的政策
转向了拉丁美洲安第斯⼭脉地区的政策， 在这⾥⽂化间性这⼀概念不仅是关于教育议程的主题， ⽽
且还成为要求⾮殖⺠化的本⼟社会运动的核⼼元素。本⽂的部分论证是源于 殖⺠主义历史经历的⽂
化间性，特别的是论证并⾮⼀般性的断⾔，⽽是 提供了关于⽂化间性依赖其他认识论的观点。最终
，⼒图论证 ⽂化间性应被视为跨知识，⽽⾮ 仅仅跨⽂化。 (Chinese) [ABSTRACT FROM
AUTHOR]
‫ )ﻟﻠﻣﻌرﻓﺔ اﻟﺳﯾﺎﺳﻲ‬.‫ھذا اﻟﻣﻘﺎل ﯾﺷﯾر إﻟﻰ إﻣﻛﺎﻧﯾﺔ وﺟود ﺳﺑل ﺑدﯾﻠﺔ ﻟﻠﺗﻔﻛﯾر ﻓﻲ اﻟﺟﻐراﻓﯾﺔ اﻟﺳﯾﺎﺳﺎت( ﺗﻠﻘﯾﻧﮫ ﯾﺗم وأﯾن ﺗﻠﻘﯾﻧﮫ ﯾﺗم ﻣن ﺣﺳب اﻟﺛﻘﺎﻓﻲ اﻟﺗﺑﺎﯾن ﻣﺑدأ‬
‫ ﻓﻧﺣن ﻧﻧﻘل ﻣﺣل اھﺗﻣﺎﻣﻧﺎ ﻣن ﺳﯾﺎﺳﺎت اﻟﻼﺗﯾﻧﯾﺔ أﻣرﯾﻛﺎ ﻓﻲ اﻷﻧدﯾز ﻣﻧطﻘﺔ إﻟﻰ واﻟﯾوﻧﺳﻛو اﻷوروﺑﻲ اﻻﺗﺣﺎد اﻷﻋﻣﺎل‬،‫واﻟﺟﺳﻣﻠﺗوﺿﯾﺢ ذﻟك‬
‫اﻻﺳﺗﻌﻣﺎر ﺑﺈﻧﮭﺎء اﻟﻣطﺎﻟﺑﺔ اﻷﺻﯾﻠﺔ اﻻﺷﺗراﻛﯾﺔ‬. ‫ﺟدول ﻋﻠﻰ ﻓﻘط ﻣدرﺟﺎ ﻣوﺿوﻋﺎ ﻟﯾس اﻟﺛﻘﺎﻓﺎت ﺑﯾن اﻟﺗﻔﺎﻋل ﻣﺻطﻠﺢ ﻓﯾﮭﺎ ﺑﺎت واﻟﺗﻲ اﻟﺗﻌﻠﯾﻣﻲ‬
‫اﻟﺣرﻛﺎت ﻣطﺎﻟب ﻓﻲ أﺳﺎﺳﯾﺎ ﻣﻛوﻧﺎ أﺻﺑﺢ وﻟﻛﻧﮫ وﯾﺗﻌﻠق ﺟزء ﻣن اﻟﻧﻘﺎش ھﻧﺎ أن اﻟﺗﻔﺎﻋل ﺑﯾن اﻟﺛﻘﺎﻓﺎت ﻗد ﺿرب ﺑﺟذوره اﻟﻌﺎﻟﻣﯾﺔ اﻟﺗﺄﻛﯾدات ﻣن‬
‫اﻷﺧرى اﻟﻣﻌرﻓﯾﺔ اﻟﻧظرﯾﺎت إﻟﻰ ﯾﺳﺗﻧد اﻟﺛﻘﺎﻓﺎت ﺑﯾن اﻟﺗﻔﺎﻋل ﺣول ﻧظر وﺟﮭﺔ ﯾﻘدم‬. ‫ﺑدﻷ ﺧﺎص وﺑوﺟﮫ ﻟﻼﺳﺗﻌﻣﺎر اﻟﺗﺎرﯾﺧﯾﺔ اﻟﺗﺟرﺑﺔ ﻓﻲ‬
‫ﻓﻘط‬. ‫واﻟﻧﺗﯾﺟﺔ أﻣر ﺑﺎﻋﺗﺑﺎرھﺎ اﻟﺛﻘﺎﻓﺎت ﺑﯾن اﻟﺗﻔﺎﻋل ﻣﺳﺄﻟﺔ إﻟﻰ اﻟﻧظر ﺑﻧﺎ ﯾﺟدر أﻧﮫ ھو ھﻧﺎ ﻋﻠﯾﮭﺎ ﻧﺗﺣﺻل اﻟﺗﻲ ﺣﺻرھﺎ ﻣن ﺑدﻻ ﻓﻲ ﻣﻌر ﺑﯾن‬
‫) اﻟﺛﻘﺎﻓﺎت ﺑﯾن اﻟﺗﻔﺎﻋل إطﺎر ﻓﻲ‬Arabic) [ABSTRACT FROM AUTHOR]

Akanle, O., et al. (2017). "Jedijedi: Indigenous versus western knowledge of rectal haemorrhoids in
Ibadan, Southwestern Nigeria." African Studies 76(4): 530-545.
The nexus of indigenous knowledge systems, medicine and disease conceptualisation remains a
critical issue in having sustainable health globally. If knowledge about diseases is not objectively
shared, sustainable global health may never be achieved. This is exacerbated by the political
economy of South and West relations, which affect medical knowledge flows and acceptance. This
article thereby investigates the knowledge gap ramifications of jedijedi in Ibadan, Southwestern
Nigeria. Jedijedi can be literally translated as ‘consumer of the rectal system’ or ‘consumer of the
buttocks’. This article examines the contours of indigenous and western knowledge systems
through jedijedi to extend understanding of global knowledge production and deployment
narratives and realities. A major challenge is the refusal to acknowledge the disease in western
medical epistemologies leading to prevalence of the disease. This article is based on a study
conducted in Nigeria in 2014. Empirical primary data were gathered through 40 in-depth interviews
with agunmu (local herb) sellers, clients of agunmu sellers, who also have experience of western
medicine, clients of western medicine, pharmacists, traditional doctors and western medical
doctors. Secondary data were also gathered. [ABSTRACT FROM AUTHOR]
Copyright of African Studies is the property of Routledge

(2017). "Corrigendum." AlterNative: An International Journal of Indigenous Peoples 13(3): 199-199.

257
 Rosborough, T.P., & Rorick, C. L. (2017). Following in the footsteps of the wolf: connecting
scholarly minds to ancestors in Indigenous language revitalization. AlterNative: An International
Journal of Indigenous Peoples, 13 : 11–17. DOI: 10.1177/1177180116689031. The above article
that appeared in the March 2017 issue of AlterNative: An International Journal of Indigenous
Peoples was missing an in-text citation on page 15. The first sentence of the second paragraph
should have read as follows: "Language shapes [our epistemology:] the way we think, perceive,
and organize the world in culturally meaningful ways, and [our] First Nations languages provide
irreplaceable ways of organizing the social, natural, [and metaphysical] world, based on [our
ontology, which is] the ancient, cumulative human experience and associated assumptions of First
Peoples" (Ignace, 2015, p. 12). The following reference was also missing from the reference list:
Ignace, M. (2015). British Columbia kindergarten - 12 First Nations languages curriculum building
guide. First Nations Education Steering Committee. Retrieved from: http://www.fnesc.ca/wp/wp-
content/uploads/2016/04/614108-FNESC-LANGUAGE-BULDING-CURRICULUM-BOOK-290316-
B-F-with-Cover.pdf The authors apologise for these errors and any confusion they may have
caused. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Yuen, F. (2016). "Collage: an arts-based method for analysis, representation, and social justice." Journal
of Leisure Research 48(4): 338-346.
This paper discusses collage as a method of inquiry in a participatory action research project,
which examined the meaning of healing with Aboriginal women and the meaning of leisure in their
experiences of healing. The discussion highlights how simultaneous analysis, synthesis, and
representation led to a rhizomatic process and multivocal understandings. Given that the project
was also founded upon Indigenous epistemologies, this artistic means supported Indigenous ways
of knowing by enabling emotional and spiritual connections throughout the process. Metaphor,
symbolism, and interpretive communication are used to move beyond binary thought patterns and
language. As such, collage has the potential to communicate a poignant and evocative message,
thereby contributing to creating a strong platform for social justice.

Wesley-Smith, T. (2016). Rethinking Pacific Studies Twenty Years On, University of Hawai'i. 28: 153-170.
This essay reflects on developments in the field since the 1995 publication of "Rethinking Pacific
Islands Studies" first explored a number of intellectual or academic foundations of such programs.
It suggests that the pragmatic rationale for Pacific studies, which often has more to do with
influence than understanding, and the laboratory rationale, which values Pacific Islanders primarily
as objects of study, are both alive and well twenty years on, albeit with more attention among
practitioners to issues of positionality, research ethics, and the politics of knowledge. The essay
discusses the challenges of realizing the empowerment rationale advocated in the original article
but argues that there has been some progress in giving primacy to indigenous perspectives,
interests, and epistemologies in Pacific studies scholarship. The essay concludes with a
discussion of how the empowerment rationale has informed curriculum and program development
at the Center for Pacific Islands Studies at the University of Hawai'i-Manoa over the past two
decades. [ABSTRACT FROM AUTHOR]
Copyright of Contemporary Pacific is the property of University of Hawai'i

Werry, M. (2016). Sea-change : Performing a fluid continent. 21: 90-95.

This visual essay documents the 2015 Oceanic Performance Biennale and Performance Studies
international Fluid States meeting, ‘Sea-Change: Performing a fluid continent’ (Rarotonga, the
Cook Islands, 8–11 July)—an event that reflected on the social, cultural and political ecologies of
Oceania from a performance perspective. Comprised of curatorial statement, academic response
and artist's manifesto, it considers how we may think, and rethink, the work of performance art and
performance epistemology in an anthropocene age, throughanthroposcenicactions. It also
meditates on how indigenous Pacific ways of thinking about the relation between land and sea,
people and elements, deep history and our increasingly perilous future contribute to this work.

258
 While the effect of climate change on our oceans is already incontrovertible and alarming, ‘Sea-
change’ proposed that addressing it requires us to thinkOceanically: attuned to the relational,
networked and fluid realities of our condition, assuming (like a marine navigator) a position of
‘unknowing’, one not of epistemic mastery over the environment but of vulnerable, urgent attention.
Bringing together performance practitioners, local and tribal authorities, activists and scholars from
three continents, ‘Sea-change’ explored climate change (so often figured as a distant, global
abstraction) as an intimate, embodied, highly local and profoundly historical experience.
[ABSTRACT FROM AUTHOR]
Copyright of Performance Research is the property of Routledge

Walters, P. and K. Lyons (2016). "Community teak forestry in Solomon Islands as donor development:
When science meets culture." Land Use Policy 57: 730-738.
This paper uses a case study of smallholder teak forestry in the Pacific Islands nation of Solomon
Islands to evaluate difficulties that can arise when foreign expertise fails to take sufficient account
of local epistemology and practices when implementing market based community level
development. The planting of community level smallholder teak is widespread in the Solomon
Islands and has the potential to address some of the environmental and livelihood damage done
by years of indiscriminate logging. Attempts by successive Australian Government aid programs to
better manage plantations for maximum yield and marketability have largely failed as competing
livelihood priorities; differing philosophies on long term compounding returns and deferred income;
and the geographical challenges of accessing markets have all conspired to prevent this high
value timber from being grown to its full potential. We use the theories of indigenous epistemology
to highlight the ways in which failure to properly integrate economic activity according to the culture
and values of communities can mean that initiatives such as this will struggle to succeed.
[ABSTRACT FROM AUTHOR]
Copyright of Land Use Policy is the property of Pergamon Press - An Imprint of Elsevier Science

Vimalassery, M., et al. (2016). "Introduction On Colonial Unknowing." Theory & Event 19(4): 8-8.
Colonial unknowing endeavors to render unintelligible the entanglements of racialization and
colonization, occluding the mutable historicity of colonial structures and attributing finality to
conquest and dispossession. Colonial unknowing establishes what can count as evidence, proof,
or possibility--aiming to secure the terms of reason and reasonableness--as much as it works to
dissociate and ignore. This essay introduces the issue theme, analyzing epistemologies of
unknowing by engaging critical indigenous thought, critical race theory, postcolonial feminist
theory, critical disability studies, queer theory, and women of color feminism in order to trouble
theorizations of settler colonialism as a stand-alone analytic. [ABSTRACT FROM AUTHOR]
Copyright of Theory & Event is the property of Johns Hopkins University Press

Van Wyk, B. (2016). "INDIGENOUS RIGHTS, INDIGENOUS EPISTEMOLOGIES, AND LANGUAGE:

(RE)CONSTRUCTION OF MODERN KHOISAN IDENTITIES." Knowledge Cultures 4(4): 33-45.
There has been a revival of indigenous Khoisan identities in democratic South Africa, and it arises
from the Afrocentric paradigm. Located within Khoisanistics, the study of indigenous Khoisan
peoples, their language and culture, this article focuses on the (re)construction of modern Khoisan
identities with reference to indigenous rights, indigenous Khoisan epistemologies, and their
language. I argue that there is a need for a scholarly exploration of Khoisan identities from a
philosophical perspective rooted within indigenous epistemologies, rather than from whitestream
research perspectives, which historically ignored and/or marginalized indigenous approaches. I
develop my argument, firstly, by locating myself within the research. Secondly, I explore the
erosion of indigenous rights of the Khoisan people since the arrival of white settlers at the Cape in
1652, and examine contemporary attempts to restore indigenous rights. Thirdly, I reflect on
indigenous Khoisan epistemologies, which are closely related to land, community and leadership,
and this paper explores the Khoisan philosophy towards land: the land is not ours, we belong to
the land. Finally, I explore Khoisan struggles aimed at the revival of their language. [ABSTRACT
FROM AUTHOR]

259
Copyright of Knowledge Cultures is the property of Addleton Academic Publishers

Uprety, B. (2016). "Presenting the Absence: A Contrapuntal Reading of the Māita in Nepali Tīj Songs."
Journal of International Women's Studies 17(1): 39-61.
Much before the arrival of Western feminism in Nepal with its vocabulary of protest and polemics,
the discourse of right and fight, Nepali women have had a long complex and ambivalent genealogy
of protest in the genre of Tīj songs. However, such discourses have been rendered invisible by the
dominant epistemology that derives its ideological sustenance from the Eurocentric and
Enlightenment paradigm of knowledge production. The collusion of native patriarchy with the
dominant epistemological system can be located in the absence of any systematic engagement
with the Tīj songs in the indigenous academia. Through Nepali women's complex and highly
nuanced conceptualization of the māita (the parental home) and the ghar (the house where women
get married into), the paper seeks to show how Nepali women problematize not only the Western
construction of the silenced native subaltern, but also the erasure of Nepali women's voice in the
construction of 'knowledge' by the native patriarchy. [ABSTRACT FROM AUTHOR]
Copyright of Journal of International Women's Studies is the property of Journal of International Women's
Studies

Thomazine Porto, H. (2016). "O REAL SE DISPÕE PARA A GENTE É NO MEIO DA TRAVESSIA: A
transmetodologia na pesquisa dos processos midiáticos em uma comunidade indígena baiana." REAL IS
AVAILABLE FOR PEOPLE ARE IN THE MIDST OF PASSAGE: The transmetodologia in search of media
processes in a Bahian indigenous community. 9(1): 164-179.
In this paper we question about epistemologies elected to the analysis of how the indigenous
Reserve Jaqueira - Porto Seguro (BA), the Pataxó ethnic group, are using the media and
information, taking into account this logic in their socio-communicational processes by the
reconfiguration of cultural identity. Thus, for the seizure of ways of using the media by Pataxós we
have sought explanations of interdisciplinary and transdisciplinary order to adopt a
transmetodológica epistemology, without losing sight of the field in which the research is inserted
in the Communication. By choosing the transmetodologia, we assume that the method is
constructed from a plurality of contexts, by means of the interlacing of several logical (formal,
intuitive, paraconsistent, abductive, experimental, inventive) and confluence of methods and
theoretical models. As the first research movements, we observe that the uses and appropriations
of the web by Pataxós have been conducted more critically and policy in support of the
strengthening of the movements of struggle and resistance, through the (re) memorizing their
cultural matrices, now, if (re) shape, authoritative social bonds of diversity and
sociocomunicacionais processes, especially in the environment of social networks. Despite these
clues, these first tests does not cover the complexity surrounding the case study, since such
research is in development, there are other aspects to be evaluated about the uses and
appropriations of other media for this community . Thus, transmetodologia can be understood as a
proposal (theoretical and methodological) serving the scientist to criticize, (re)formulate rational
processes experimentally obtained and to think about new directions - knowledge that is always
reset. (English) [ABSTRACT FROM AUTHOR]
En el presente trabajo se pregunta sobre las epistemologías elegidos para el análisis de cómo la Reserva
Jaqueira indígena - Porto Seguro (BA), la etnia Pataxó, están utilizando los medios de
comunicación y la información, teniendo en cuenta esta lógica en sus procesos
sociocomunicacional por la reconfiguración de la identidad cultural. Por lo tanto, para la toma de
formas de utilización de los medios de comunicación por Pataxós hemos buscado explicaciones
de orden interdisciplinario y transdisciplinario para adoptar una epistemología transmetodológica,
sin perder de vista el campo en el que se inserta la investigación en la Comunicación. Al elegir la
transmetodologia, suponemos que el método se construye a partir de una pluralidad de contextos,
por medio del entrelazamiento de varias lógica (formal, intuitivo, paraconsistente, abductivo,
experimental, de la invención) y la confluencia de los métodos y modelos teóricos. Como los
primeros movimientos de investigación, se observa que los usos y apropiaciones de la web por
Pataxós han llevado a cabo de manera más crítica y la política de apoyo al fortalecimiento de los

260
 movimientos de lucha y resistencia, a través de la (re) memorizar sus matrices culturales, ahora, si
la (re) forma, los lazos sociales autorizadas de la diversidad y sociocomunicacionais procesos,
especialmente en el entorno de las redes sociales. A pesar de estos indicios, estas primeras
pruebas no cubre la complejidad que rodea el estudio de casos, ya que este tipo de investigación
se encuentra en desarrollo, hay otros aspectos que deben ser evaluados sobre los usos y
apropiaciones de otros medios de comunicación de esta comunidade. Por lo tanto, la
transmetodologia puede entenderse como una propuesta (teórico y metodológico) sirviendo para
el investigador criticar, (re) formular procesos racionales experimentalmente obtenidos y de
pensar en nuevas direcciones - el conocimiento que siempre se restablece. (Spanish)
[ABSTRACT FROM AUTHOR]
Neste texto problematizamos acerca das epistemologias eleitas para a análise de como os indígenas da
Reserva da Jaqueira - Porto Seguro (BA), da etnia Pataxó, estão utilizando os meios de
comunicação e informação, levando em consideração a lógica presente nos processos
sociocomunicacionais junto à reconfiguração da identidade cultural. Assim, para a apreensão dos
modos de utilização das mídias pelos Pataxós temos buscado explicações de ordem
interdisciplinar e transdisciplinar, ao adotarmos a epistemologia transmetodológica, sem perder de
vista o campo em que a pesquisa se encontra inserida, na Comunicação. Ao optarmos pela
transmetodologia, assumimos que o método é construído a partir de uma pluralidade de
contextos, por meio do entrelaçamento de lógicas diversas (formais, intuitivas, paraconsistentes,
abdutivas, experimentais e inventivas) e por confluência de métodos e de modelos teóricos.
Quanto aos primeiros movimentos de pesquisa, observamos que os usos e apropriações da web
pelos Pataxós têm sido realizados de forma mais crítica e política, em prol do fortalecimento dos
movimentos de luta e resistência, através da (re)memorização de suas matrizes culturais que,
agora, se (re)configuram, abalizadas nas diversidades de vínculos sociais e nos processos
sociocomunicacionais, especificamente no ambiente das redes sociais. Apesar desses indícios,
essas primeiras análises ainda não abarcam a complexidade que circunda o estudo de caso, pois
a referida pesquisa encontra-se em desenvolvimento, há ainda outros aspectos a serem avaliados
acerca dos usos e das apropriações de outras mídias por essa comunidade. Sendo assim, a
transmetodologia pode ser entendida como uma proposta (teóricometodológica) que serve ao/a
cientista para criticar, (re)formular com racionalidade os processos obtidos experimentalmente e
para pensar novos direcionamentos - saberes que são sempre reconfigurados. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Comunicologia: Revista Eletrônica de Comunicação e Epistemologia da Universidade
Católica de Brasília (UCB) is the property of Comunicologia: Revista Eletronica de Comunicacao e
Epistemologia da UCB

Thomazine Porto, H. (2016). "AS MÍDIAS EM COMUNIDADES INDÍGENAS: HABITUS COMO UMA
MATRIZ CULTURAL?" THE MEDIA WITHIN INDIGENOUS PEOPLES' SOCIETIES: HABITUS AS A
CULTURAL MATRIX? 11(23): 392-407.
The following article looks upon some concepts presented by Pierre Bourdieu, more specifically
the one about 'habitus', in order to analyze the uses and appropriation of some kind of medium by
Pataxós indigenous peoples. The author considers the uniqueness of indigenous cultural identity
formation processes based on two medialization experiments. Therefore, the author tries to
analyze the behaviors caused by medium communicational contexts regarding the actions and
resistance techniques by the Pataxós as counterparts. Thus, it is necessary to understand the
communicational processes under a cultural perspective considering the anthropological aspect
and not the structuralist aspect without antagonizing the concept of habitus as well as not
restricting it to an only principle to explain social and communicational practices. The author
recognizes the praxeological knowledge as a one of the epistemologies to access information
because such theoretical-methodological proposal uses analysis under a dialectic perspective
among the social parts (the Pataxós) and the social and cultural structures where they are
inserted. Critically looking at the several communicative practices stablished by the indigenous
societies has been a challenge considering the potential that the communication means offer as

261
 resources for the communicational investigation, especially when standardizing or not the behavior
within the medium processes. (English) [ABSTRACT FROM AUTHOR]
En este artículo vamos a discutir algunos conceptos presentados por Pierre Bourdieu, específicamente
sobre el habitus, con miras al análisis de los usos y apropiación de los medios de comunicación
por los indígenas de la etnia Pataxó, Bahía, problematizar acerca de la singularidad de los
procesos de construcción de la identidad cultural de los indígenas dos experiencias de los medios
de comunicación. Así que analizamos las restricciones promovidas por contextos comunicativos
frente mediático de los movimientos y de las estrategias de resistencia Pataxós como
interlocutores. Por lo tanto, era necesario para entender los procesos de comunicación desde el
punto de vista de la cultura, pensando en este concepto en sentido antropológico, no
estructuralista, sin oponerse al habitus, pero también sin reducir esto como el único princípio para
las prácticas de explicación social y comunicacional. Abrazamos esta perspectiva, el conocimiento
praxeológico como una de las epistemologías para acceder a esta información, ya que esta
propuesta teórico-metodológica requiere un análisis, una perspectiva dialéctica, entre los agentes
sociales (los Pataxós) y las estructuras sociales y culturales en las que se insertan. Una visión
crítica de las diversas prácticas comunicativas establecidas por la comunidad indígena ha sido
perfila como un desafío frente a la posibilidad de que la oferta de medios de comunicación como
recursos para la investigación de la comunicación, específicamente en la normalización o no el
comportamiento en los procesos de comunicación. (Spanish) [ABSTRACT FROM AUTHOR]
Neste trabalho discorreremos sobre alguns conceitos apresentados por Pierre Bourdieu, especificamente
sobre habitus, com vistas à análise de usos e de apropriações de mídias por indígenas da etnia
Pataxó, da Bahia, ao problematizarmos acerca da singularidade dos processos de construção de
identidade cultural indígena a partir de duas experiências de midiatização. Portanto, buscamos
analisar os condicionamentos promovidos pelos contextos comunicacionais midiáticos frente aos
movimentos e às estratégias de resistência dos Pataxós como interlocutores. Logo, fez-se
necessário entender os processos comunicacionais sob o ponto de vista da cultura, pensando
esse conceito no sentido antropológico e não estruturalista, sem se opor ao de habitus, mas
também sem se reduzir a este como o único princípio para explicação de práticas sociais e
comunicacionais. Nessa perspectiva acatamos o conhecimento praxiológico como uma das
epistemologias para acessar essas informações, pois esta proposta teórico-metodológica
pressupõe análises, numa perspectiva dialética, entre os agentes sociais (os Pataxós) e as
estruturas sociais e culturais nas quais estão inseridos. Olhar criticamente para as diversas
práticas comunicativas estabelecidas pela comunidade indígena vem se configurando como um
desafio frente ao potencial que os meios de comunicação oferecem como recursos para a
investigação comunicacional, especificamente na padronização ou não de comportamento nos
processos midiáticos. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Intersaberes is the property of Centro Universitario UNINTER

Sumida Huaman, E. (2016). "Tuki Ayllpanchik (our beautiful land): Indigenous ecology and farming in the
Peruvian highlands." Cultural Studies of Science Education 11(4): 1135-1153.
Based on ethnographic research with an Indigenous community in Junín, Peru, and involving over
21 participants, this article explores the link between Indigenous lands, environmental knowledge,
cultural practices, and education. Drawing from traditional ecological knowledge and nature-
mediated education, Indigenous community spaces as vital learning spaces are highlighted.
Through the lens of family and community-scale farming, this article also discusses critical
perspectives on Indigenous agricultural traditions, lessons in subsistence farming, food and
notions of success for students, and globalisation. Finally, an argument is made for educational
development to acknowledge the breadth of Indigenous ecological issues, to prioritize Indigenous
lands, languages, and cultural practices, and to support collaborative research that underscores
Indigenous epistemologies. [ABSTRACT FROM AUTHOR]

Ritchie, J. (2016). "Diverse complexities, complex diversities: Resisting 'normal science' in pedagogical
and research methodologies. A perspective from Aotearoa (New Zealand)." Journal of Pedagogy /
Pedagogický Casopis 7(1): 25-37.

262
 This paper offers an overview of complexities of the contexts for education in Aotearoa, which
include the need to recognise and include Māori (Indigenous) perspectives, but also to extend this
inclusion to the context of increasing ethnic diversity. These complexities include the situation of
worsening disparities between rich and poor which disproportionately position Māori and those
from Pacific Island backgrounds in situations of poverty. It then offers a brief critique of government
policies before providing some examples of models that resist 'normal science' categorisations.
These include: the Māori values underpinning the effective teachers' profile of the Kotahitanga
project and of the Māori assessment model for early childhood education; the dispositions
identified in a Samoan model for assessing young children's learning; and the approach developed
for assessing Māori children's literacy and numeracy within schools where Māori language is the
medium of instruction. These models all position learning within culturally relevant frames that are
grounded in non-Western onto-epistemologies which include spiritual, cultural, and collective
aspirations. [ABSTRACT FROM AUTHOR]

Querejazu, A. (2016). "Encountering the Pluriverse: Looking for Alternatives in Other Worlds." Revista
Brasileira de Política Internacional 59(2): 1-16.
The lack of ontological pluralism in International Relations has been a strong determinant of the
general scope of the discipline and its objects of study, as well as all that is rendered irrelevant to
the study of the "international". IR has marginalized difference not only by disciplining
epistemologies, but also by rejecting other ontologies, particularly those which belong to
indigenous peoples, by relegating them to the realm of myths, legends and beliefs. The roots of
ontological marginalization are deeply seeded, so much so that they are present in virtually every
field of science (social or not). In order to understand this concern with ontology, we need to refer
to the modern age, specifically its Western and now liberal manifestations. The main objective of
this article is to put the ontological question on the table. It is argued that the "truth" of one-world,
one reality and one universe is also a myth, showing how it has hidden many worlds and many
realities. The concept of the pluriverse is used to show how - from different ontological positions,
particularly relational cosmovisions like the Andean worldview -, alternatives actually appear. The
text is divided into three parts: the first one depicts the pluriverse and what it implies and enables,
the second describes how the pluriverse has been occulted by the myth of modernity, and the third
part is an attempt to illustrate how relational ontologies contribute to the theoretical constitution of
the global. [ABSTRACT FROM AUTHOR]
Copyright of Revista Brasileira de Política Internacional is the property of Instituto Brasileiro de Relacoes
Internacionais

Nuñez, G. (2016). "The Future of Food?" Aztlan: Journal of Chicano Studies 41(1): 203-216.
The author argues that Latin speculative fiction presents a relationship between technology and
nature in which futuristic progress often comes at the expense of natural resources and
sustainable food systems for Latin communities in the U.S. Particular focus is given on the novels
"Atomik Aztex" by Sesshu Foster and "Lunar Braceros: 2125-2148" by Rosaura Sánchez and
Beatrice Pita, which both consider how indigenous epistemologies might be politically
transformative.

Moffitt, P. (2016). "Mobilizing Decolonized Nursing Education at Aurora College: Historical and Current
Considerations." Northern Review(43): 67-81.
Nursing education at Aurora College in the Northwest Territories, Canada has evolved from its
beginnings as a diploma nursing program to today's undergraduate degree program. The purpose
of this report is to share the evolution of the program and the movement towards decolonized
pedagogy and epistemology throughout its development. Since 51% of the territory's population is
Indigenous and the other 49% is diverse, traditional knowledge and diff erent ways of knowing,
along with cultural safety and competency, are important concepts for northern nursing. The
concept-based curriculum lends itself to teaching and learning from a critical post-colonial
perspective where students learn to critique and question colonial practices and dominant
discourse. Focusing inquiry into colonial pedagogy of this nature will provide new insights and

263
 considerations of power and power relations within education. This report contributes to the topic
of decolonizing nursing education at a time when there is little substantive eff ort in this direction.
This report is part of a special collection from members of the University of the Arctic Thematic
Network on Northern Nursing Education. The collection explores models of decentralized and
distributed university-level nursing education across the Circumpolar North. [ABSTRACT FROM
AUTHOR]
Copyright of Northern Review is the property of Yukon College

Mkasi, L. P. (2016). "African same-sexualities and indigenous knowledge: Creating a space for dialogue
within patriarchy." Verbum et Ecclesia 37(2): 1-6.
Current debates on homosexuality claim to give voice to the voiceless but only target the youth
whose concern for freedom and rights differ markedly from older, more traditional concerns.
Recent debates on same-sexualities are framed in a modern discourse and leave no room for
traditional epistemologies. This article argues that knowledge of same-sexualities in African
communities requires a far more complex narrative that is inclusive of indigenous knowledge and
culture and of the older generations that uphold them. South Africa has gone through many
changes and there is a need for new knowledge to face new challenges that come with
democracy. The assumption here is that some issues need attention in contemporary societies
which have never been properly investigated. One such issue is African same-sexualities.
Although there is a need to interrogate the issue of freedom of speech from Western theoretical
impositions, same-sexuality research needs to be contextualised and analysed through the eyes of
indigenous societies. This could be achieved by creating space for debates between traditional
and modern communities. Intradisciplinary and/or interdisciplinary implications: This article
addresses African indigenous same-sexualities using indigenous ways of knowing to unpack the
practice. The article suggests a different approach on African same-sex practice based on
ancestral knowledge found in African traditional religion and in African culture. It will further
demonstrate how this practice relates to issues of gender and religion in the South African context.
It also disapproves Western discourse on African sexuality based on human rights approaches and
transformation that ignore African cultural practice that affirm life. [ABSTRACT FROM AUTHOR]
Copyright of Verbum et Ecclesia is the property of African Online Scientific Information System PTY LTD

McEachern, D. (2016). "Adult Learning, Transformative Education, and Indigenous Epistemology." New
Directions for Teaching & Learning 2016(147): 87-96.
This chapter describes an innovative program that weaves together adult learning, transformative
education, and indigenous epistemology in order to prepare Alaskan rural indigenous social
service providers to better serve their communities. [ABSTRACT FROM AUTHOR]
Copyright of New Directions for Teaching & Learning is the property of John Wiley & Sons, Inc.

Martens, T., et al. (2016). "Understanding Indigenous Food Sovereignty through an Indigenous Research
Paradigm." Journal of Indigenous Social Development 5(1): 18-37.
The Indigenous food sovereignty (IFS) movement offers insight into food-related challenges that
confront Indigenous Peoples in Canada. The philosophy of IFS is holistic in nature and sees food
as encompassing all facets of being - the mental, emotional, spiritual, and intellectual. Thirty-two
interviews were conducted across western Canada to better understand Indigenous food
sovereignty practices. Indigenous research methodologies offer further insight into IFS studies, in
part, through an epistemology centered on experiential knowledge, relational accountability,
respect, and reciprocity. The values of these methodologies are reflected in this research
regarding IFS, and provide an important and appropriate context for this work. In particular,
metaphor, as a research tool, helps to further the understanding of IFS by acknowledging the
harmony that can and should exist between food and nature. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Indigenous Social Development is the property of Journal of Indigenous Social
Development

264
Lopez, C. G. (2016). "This Land Is Holy!" Intersections of Politics and Spirituality in Luis Alberto Urrea's
The Hummingbird's Daughter. 7: 1-24.
This essay discusses the intersections of politics and spirituality during the Porfiriato era in Mexico,
an oppressive period that initiated northward migration into the United States; specifically, Lopez
examines Luis Alberto Urrea's 2005 novel, The Hummingbird's Daughter, which blends narrative,
history, and biography. Merging a historical focus on the political impulses of northward migration
with attention to spiritual and religious epistemologies, Urrea's narrative of "Teresita," a regional
folk saint of northern Mexico, highlights a critical time that would significantly determine the
intertwined futures of both nations. As the author brings Teresita and her community to life for
readers, he simultaneously describes the Porfiriato era's relationship with US interests, the state's
violent push towards modernization, and power struggles over indigenous land rights, all of which
would eventually culminate in the Mexican Revolution and mass migration into the United States.
Ultimately, Lopez argues that, in its narrative representation of political conflicts over land rights
during the Porfiriato, The Hummingbird's Daughter functions as a form of witnessing to state
violence and, further, highlights a complex, embodied spirituality through which indigenous and
mestizo peoples responded to state violence with contestation and counterdiscourse. This essay
highlights Urrea's work as a substantial contribution to the further development of Border Studies,
Chicano/a Studies, and Transnational American Studies. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Transnational American Studies is the property of Journal of Transnational
American Studies

Lin, M.-C. and B. Yudaw (2016). "Practicing Community-Based Truku (Indigenous) Language Policy:
Reflection on Dialogue and Collaboration." Asia-Pacific Education Researcher (Springer Science &
Business Media B.V.) 25(5/6): 753-762.
This study focuses on one Truku (Indigenous) village in eastern Taiwan and aims to understand
the processes and possibilities of bottom-up language policy formation and implementation. In
2012, the first author assisted the villagers to start a community-driven language revitalization
initiative. Drawing on scholarship guided by critical Indigenous research methodologies, and critical
sociocultural approaches to language policy and planning, this paper continues the conversation
about the complex and dynamic processes of collaboration and relationship building in developing
bottom-up language revitalization. Affirming the role of relationship in collaboration, the study
argues that it is the dialogue of individuals' intersecting social positions that makes relationship
building possible. The newly developed relationship further transforms each other's position(s) in
praxis. As the dichotomy between the researched and the researchers is blurred, the authors
further argue that the relationship comes along with responsibility, challenging the silenced
dialogue of 'exiting' in traditional research ethics. Methodologically, this study contributes to the
scholarship of language policy and planning by exploring an alternative, democratic, humanizing
way of doing language policy and planning research that prioritizes local knowledge, voice, and
engagement. Additionally, drawn from Indigenous epistemology, the recognition of human
relationships in praxis critically features the affective dimension of LPP, offering a more holistic and
developmental understanding of the process. [ABSTRACT FROM AUTHOR]

Laurila, K. I. (2016). "Indigenous knowledge? Listening for the drumbeat and searching for how I know."
Qualitative Social Work 15(5/6): 610-618.
In this article, I locate myself as a PhD student, of Indigenous and Settler heritages, enrolled in a
first-year epistemology course. Using reflexivity as an approach in qualitative research, I take the
reader on a journey of the intricate workings of my spiritual, emotional, mental, and physical
experiences stemming from my grappling with the meaning of epistemology and how learning
about this impacts the perspective I have in my life, social work, and for my dissertation research.
Learning about knowledge and how it is conceived, impacted, and transformed through the
interaction with others raises many questions about how I have come to know what I know. A
question remains as to what I will know at the end of my research. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Social Work is the property of Sage Publications Inc.

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Higgs, P. (2016). A POSTMODERN NARRATIVE FOR AFRICAN PHILOSOPHY. 4: 121-134.
In this essay I argue for a distinctively postmodern African knowledge culture which recognizes
that knowledge is not only local, but also inter-subjective. Such an African knowledge culture not
only includes the idea of what I refer to as plural conversations in an inter-African context, but also
includes a cross-cultural knowledge that facilitates cross-cultural dialogue and understanding. In
the light of this, I propose an orientation to African knowledge culture that has cultural relevance
insofar as it is mounted on concepts peculiar to an inter-African context, as well as in the larger
context of a continuing cross-cultural dialogue. Such an African knowledge culture acknowledges
the necessity to develop the ability to grasp the fundamentals of indigenous African cultures and
other cultures by way of adopting and living out what I call a postmodern dis-position. Such a
postmodern dis-position would perceive an African knowledge culture not only as an intercultural
African philosophy of personal intent, but also as the practice of crosscultural dialogue, where
culture takes on the form of a consensual or social epistemology, that is, an epistemology
deliberately situated in a particular cultural context and sensitive to the need for cross-cultural
dialogue. In this instance, the individual recognizes and exercises knowledge(s) appropriate to
his/her culture, and at the same time has a critical awareness of the knowledge(s) and cultural
traditions of both his/her culture and that of other cultures. In so doing, the individual constructs a
sound epistemic identity for his/her culture, as well as one that meets the particular demands of
his/her unique cultural context. Such an epistemic identity perceives of philosophy as a product of,
and a reflection on, reality, as a guide to life; while the experience out of which philosophy
emerges is determined by how people have lived in their particular historic and cultural contexts.
[ABSTRACT FROM AUTHOR]
Copyright of Knowledge Cultures is the property of Addleton Academic Publishers

Herrera HuÉRfano, E., et al. (2016). "Hacia una Epistemología del Sur. Decolonialidad del saberpoder
informativo y nueva Comunicología Latinoamericana. Una lectura crítica de la mediación desde las
culturas indígenas." Towards an Epistemology of the South. Decoloniality of informative knowledge-power
and the new Latin American Communicology. A critical reading on mediation from indigenous cultures.
131: 77-105.
In this article we propound an Epistemology of the South for the Latin American Communicology,
as re-articulation of the social mediation critical theory, based on the emancipatory and antagonist
academic culture of the Latin American School of Communication (ELACOM) as new Political
Economy of Knowledge at the service of imagination and creativity of indigenous peoples. From
Freire to Escobar, from Martin-Barbero and Garcia Canclini to Dussel and Quijano, and
postcolonial studies, through Boaventura de Sousa Santos, the commitment for decoloniality of
informative knowledge-power poses challenge to reformulate the basis of communicational
scientific discourse from a criticism of the mediating power of Anglo-American hegemonic thinking
from Native American cultural paradigm. (English) [ABSTRACT FROM AUTHOR]
En el presente artículo se propone una Epistemología del Sur para la Comunicología Latinoamericana,
como rearticulación de la teoría crítica de la mediación social, basada en la cultura académica
emancipadora y antagonista de la Escuela Latinoamericana de Comunicación (Elacom) como
nueva Economía Política del Conocimiento al servicio de la imaginación y creatividad de los
pueblos indígenas. De Freire a Escobar, de Martín-Barbero y García Canclini a Dussel y Quijano,
y los estudios poscoloniales, pasando por Boaventura de Sousa Santos, la apuesta por la
decolonialidad del saber-poder informativo plantea el reto de reformular las bases del discurso
científico comunicacional a partir de una crítica del poder mediador del pensamiento hegemónico
angloamericano desde las matrices culturales del paradigma amerindio. (Spanish) [ABSTRACT
FROM AUTHOR]
O presente artigo propõe uma Epistemologia do Sul para a Comunicologia Latinoamericana, como
rearticulação da teoria crítica da mediação social, baseada na cultura acadêmica emancipadora e
antagonista da Escuela Latinoamericana de Comunicación (ELACOM) como nova Economia
Política do Conhecimento ao serviço da imaginação e criatividade dos povos indígenas. De Freire
a Escobar, de Marín-Barbero e García Canclini a Dussel e Quijano, e os estudos pós-coloniais,
passando por Boaventura de Sousa Santos, a aposta pela decolonialidade do saber-poder

266
 informativo preconiza o desafio de reformulação das bases do discurso científico comunicacional
a partir de uma crítica do poder mediador do pensamento hegemônico anglo-americano fundada
nas matrizes culturais do paradigma ameríndio. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Chasqui (13901079) is the property of Ciespal

Hayhurst, L. M. C., et al. (2016). "Biopedagogies and Indigenous knowledge: examining sport for
development and peace for urban Indigenous young women in Canada and Australia." Sport, Education &
Society 21(4): 549-569.
This paper uses transnational postcolonial feminist participatory action research (TPFPAR) to
examine two sport for development and peace (SDP) initiatives that focus on Indigenous young
women residing in urban areas, one in Vancouver, Canada, and one in Perth, Australia. We
examine how SDP programs that target urban Indigenous young women and girls reproduce the
hegemony of neoliberalism by deploying biopedagogies of neoliberalism to ‘teach’ Indigenous
young women certain education and employment skills that are deemed necessary to participate in
competitive capitalism. We found that activities in both programs were designed to equip the
Indigenous girls and young women with individual attributes that would enhance their chances of
future success in arenas valued by neoliberal capitalism: Eurocentric employment, post-secondary
education and healthy active living. These forms of ‘success’ fall within neoliberal logic, where the
focus is on the individual being able to provide for oneself. However, the girls and young women
we interviewed argued that their participation in the SDP programs would help them change racist
and sexist stereotypes about their communities and thereby challenged negative stereotypes.
Thus, it is possible that these programs, despite their predominant use of neoliberal logic and
biopedagogies, may help to prepare the participants to more successfully negotiate Eurocentric
institutions, and through this assist them participants in contributing to social change.
Nevertheless, based on our findings, we argue that SDP programs led by Indigenous peoples that
are fundamentally shaped by Indigenous voices, epistemologies, concerns and standpoints would
provide better opportunities to shake SDP's current biopedagogical foundation. We conclude by
suggesting that a more radical approach to SDP, one that fosters Indigenous self-determination
and attempts to disrupt dominant relations of power, could have difficulty in attracting the sort of
corporate donors who currently play such important roles in the current SDP landscape.
[ABSTRACT FROM AUTHOR]
Copyright of Sport, Education & Society is the property of Taylor & Francis Ltd

Hardy, I. (2016). "‘Capitalising’ on community? Understanding and critiquing instrumentalist approaches to

Indigenous schooling." Oxford Review of Education 42(6): 661-676.
This paper provides insights into non-Indigenous teachers’ efforts to engage proactively and
productively with students to enhance their learning in a predominantly Indigenous community in
northern Queensland, Australia. Drawing upon notions of ‘funds of knowledge’, forms of capital as
part of community cultural wealth, Critical Race Theory, and ‘whiteness’ studies, the research
explores and challenges how white teachers draw upon community as a form of ‘capital’ to enable
them to foster their students’ learning. These efforts to ‘capitalise’ on community reveal the school
as a site of struggle for genuinely inclusive educational practices. These struggles were evident in:
teachers' and school administrators’ ostensive care about their students but struggles to translate
this into robust expectations as part of a genuinely inclusive curriculum; the cultivation of social
and cultural capital to learn about the nature of the communities in which teachers worked but a
tendency to deploy such knowledges for more instrumentalist reasons as part of their engagement
with both the ‘official’ curriculum and Indigenous students; and, a desire and capacity to develop
connections between community cultural capital and more dominant forms of capital but in ways
which do not adequately foreground Indigenous epistemologies as curriculum. The research
reveals teachers’ efforts to develop understandings of community cultural wealth and the funds of
knowledge within communities, but also how their understandings were partial and proximal, and
how subsequent social and teaching practices tended to instrumentalise Indigenous perspectives
and insights. [ABSTRACT FROM AUTHOR]
Copyright of Oxford Review of Education is the property of Routledge

267
Granzow, K. and A. Dean (2016). "Ghosts and Their Analysts." Cultural Studies/Critical Methodologies
16(1): 83-94.
We arrived late. We were doctoral students who took up as our study the “public secret” (Taussig,
1999, pg. 2) behind the contemporary disappearance of Indigenous women from the midst of the
Western Canadian cities in which they, and we, were living. Suzanne Vail was there before we
were, having arrived in 1987. She is the protagonist of Katherine Govier’s novel Between Men, a
young historian obsessively studying the 1889 murder of a young Cree woman named Rosalie in
Calgary, Alberta. Reading Between Men in 2010, we found ourselves anticipated in form and
obsession. That Suzanne Vail is a fiction and we are nonfiction does nothing to quiet this shock;
rather, it prompts us to engage (with) her as we think through crises of ontology and epistemology
in relation to what haunts contemporary efforts to frame historical remembrance of “settling” the
Canadian West as a time of conquest (over land and people) and nation-building, a time of
progress and development. In this article, we argue that Suzanne’s obsession with Rosalie in
Between Men can help us understand just how we, as scholars, are implicated in these contests
over history, and explore why this might matter as we struggle toward something that might
resemble justice for murdered or missing Indigenous women in the present. [ABSTRACT FROM
AUTHOR]
Copyright of Cultural Studies/Critical Methodologies is the property of Sage Publications Inc.

Gallois, M. (2016). "The Aboriginal flag as art." Australian Aboriginal Studies 2016(2): 46-60.
Is the Aboriginal flag art? And, if it is, what end does that argument serve? Art is not a helpful
noun; certainly it is a risky one on which to base an argument. Yet, to fail to read the Aboriginal flag
as art or, more precisely, to fail to read it as Indigenous activist art, is to fail to understand the
Aboriginal flag and, more broadly, the role of culture in Indigenous activism post colonisation. This
reading of the flag, through my research, appeared in every direction, far on the horizon, until I
spoke to Indigenous historian Victoria Grieves. Grieves helped me recognise the value and intent
of this argument from an Indigenous perspective. The Aboriginal flag is art. The Aboriginal flag's
Indigenous and Western art epistemologies are instrumental in shaping its form and semantics. As
Aboriginal art, the flag represents a continuum with traditional Aboriginal themes and aesthetic
values. In a Western context it is read as a flag and it exists as a mass-produced object. In all its
guises the Aboriginal flag has melded itself into many aspects of popular imagination and become
one of Australia's significant symbols. [ABSTRACT FROM AUTHOR]
Copyright of Australian Aboriginal Studies is the property of Aboriginal Studies Press

Fang, W.-T., et al. (2016). "Atayal's identification of sustainability: traditional ecological knowledge and
indigenous science of a hunting culture." Sustainability Science 11(1): 33-43.
The history of Taiwan's Indigenous peoples is not well developed in written form, but has been
passed down in oral form based on memories from the collective consciousness. However, tracing
the cultural roots of Indigenous peoples' concepts of traditional ecological knowledge (TEK) and
science is necessary to more deeply engage with Indigenous epistemologies. The main purpose of
this narrative inquiry is to explore traditional concepts of the Indigenous Atayal aborigines of gaga
(moral rules) and utux (faith) from a hunting culture, which has constructed their sustainability. This
study was performed using qualitative social sciences. We listened to and collected stories by local
tribes that live at elevations of 300-1300 m in northern Taiwan, and then conducted an analysis
based on a joint construction of cultural meanings from rights-holders such as Atayal officers, tribe
leaders, and local hunters. Using concepts from TEK, we determined how these concepts of gaga
and utux became established in the lives of the Atayal people, and how Indigenous Atayal hunters
have devoted their skills to maintaining the culture which sustains their resilient landscapes and
ecosystems. Through the special cultural connotations of hunting knowledge and specifications,
the hunting behavior of Taiwan's Atayal can shape a harmonic balance with ecological systems,
and facilitate learning about competition and rules of survival in the natural environment.
[ABSTRACT FROM AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

268
Escobar, A. (2016). Thinking-feeling with the Earth: Territorial Struggles and the Ontological Dimension of
the Epistemologies of the South, Asociacion de Antropologos Iberoamericanos en Red. 11: 11-32.
The theoretical framework of Epistemologies of the South was proposed by Boaventura de Sousa
Santos as a way to recognize other different manners to understand the World. This offers a much
more relevant role to non-Western views about our existence. Under this framework the present
article describes the concept of relational ontologies, which implies different theoretical
fundamentals for those who no longer want to be complicit with the silencing of popular
knowledges and experiences by Eurocentric knowledge. Responding to the monolithic idea of
World or Universe, this article presents a transition towards the zapatist inspiration of pluriverse, a
world where many words fit. The article describes several examples of indigenous reactions
against the mining practices, which were extended into the ontological occupation of the land. This
article also argues that the knowledge offered by the Epistemologies of the South is much deeper
for the context of social transformation than the one that usually originates in the academy.
[ABSTRACT FROM AUTHOR]
Copyright of AIBR. Revista de Antropología Iberoamericana is the property of Asociacion de Antropologos
Iberoamericanos en Red

Dominica McCarthy, H. C. (2016). "Auto/ethnography: A Pathway to Share the Story." International

Journal of Humanities Education 14(1): 35-46.
As a teacherfor more than thirty years, I have learned from the Yolngu, Nyungar, and Wongi
peoples of Australia, and observed Indigenous parents and teachers often express dissatisfaction
with the way mainstream non-lndigenous education is delivered in their community schools. I
understood as a non-Indigenous teacher I did not have a right to speakfor Indigenous parents but
saying nothing about the educational focus made me feel culpable, leaving me suspended in the
rancor of my own silence. How could I express the unease Ifelt without being another "know-it-all"
non-Indigenous teacher writing about Indigenous students experiences? Respecting that it was not
my place to write about or for the other, I chose to write my story using the interpretive research
design auto/ethnography as a referent within an interpretive paradigm. Auto/ethnography ensures
the writing process and the writing product are deeply personal and political, delivering the
necessary multidimensionality to enmesh emerging personal/professional themes. This
methodologyprovided a pathway to venerate my experiences as a white teacher living and learning
in black communities, where I came to understand the attendant epistemologies within both
cultural interfaces. While the product of my research/the struggle to establish culturally sensitive
educational pathways for students is vital, the focus of this paper relates specifically to involved in
using "story telling" as an authentic data source to best illuminate the inquiry. [ABSTRACT FROM
AUTHOR]

Chica Cañas, F. and J. D. Marín Gallego (2016). "La decolonización del saber epistémico en la
universidad." The decolonization of epistemical knowledge at the university. 37(115): 285-302.
For several decades now Latin America came out of the "Central European" colonialism, as
Dussell calls it; however, an attitude of "coloniality" is maintained, understood as an extensive
process of hegemonic control of the imposition of knowledge, practices and cultural forms in all
fields of social life, while despising and disregarding indigenous values, the ancestral and popular
knowledge that Boaventura de Sousa Santos names with the metaphor of "the epistemologies of
the south"; that is to say, those epistemologies of who have had no voice or vote in the
transcendental decisions of social, economic, political and cultural life, such as those
dispossessed, marginalized from society, peasants, indigenous, Afro-descendants, homosexuals,
among others. The ones responsible for this colonialist attitude have not only been governments
which, through bilateral and multilateral agreements and treaties with the hegemonic powers,
finance projects of various kinds and impose their criteria and interests in the various fields of
economy, politics and education. But also education itself has had responsibility in this process.
The knowledge imparted in the universities is hegemonic and colonizing, that comes from Europe
and North America. For this reason, the science and knowledge produced in these regions must

269
 be constructed for its validity, with the epistemologies and methodologies of these powers; while
cultural, popular and ancestral knowledge, are considered epistemological obstacles that cannot
coexist and interact with the epistemology of classical science. This is why the University also has
to "decolonize" its knowledge to reach a transcultural space that includes all those popular and
traditional knowledge and worldviews so they can be considered as equals, in a dialogue of
knowledge within the processes of formation and learning. (English) [ABSTRACT FROM
AUTHOR]
Hace ya varias décadas que Latinoamérica salió del colonialismo "centroeuropeo", como lo llama Dussell;
sin embargo, se mantiene una actitud de "colonialidad", entendida como un proceso amplio de
control hegemónico de imposición de conocimientos, prácticas y formas culturales en todos los
campos de la vida social, al tiempo que se desprecian y desdeñan los valores autóctonos, los
conocimientos ancestrales y populares que Boaventura de Sousa Santos denomina con la
metáfora de "las epistemologías del sur"; es decir, aquellas epistemologías de quienes no han
tenido voz ni voto en las decisiones trascendentales de la vida social, económica, política y
cultural, como los desposeídos, los marginados de la sociedad, campesinos, indígenas,
afrodescendientes, homosexuales, entre otros. Los responsables de esta actitud colonialista, no
solamente han sido los gobiernos que, mediante convenios y tratados bilaterales y multilaterales
con las potencias hegemónicas, financian proyectos de diversa índole e imponen sus criterios e
intereses en los distintos campos de la economía, la política y la educación. Pero también la
misma educación ha tenido su responsabilidad en este proceso. El conocimiento impartido en las
universidades es hegemónico y colonizador, que llega de Europa y Norteamérica. Por esta razón,
la ciencia y el conocimiento que se producen en estas regiones, debe construirse para su validez,
con las epistemologías y las metodologías de estas potencias; mientras que los conocimientos
culturales, populares y ancestrales, se consideran obstáculos epistemológicos que no pueden
convivir e interactuar con la epistemología de la ciencia clásica. Es por esto que la Universidad
también tiene que "decolonizar" sus saberes para alcanzar un espacio transcultural que incluya
todos aquellos conocimientos y cosmovisiones populares y tradicionales para que puedan ser
tenidos como pares, en un diálogo de saberes dentro de los procesos de formación y aprendizaje.
(Spanish) [ABSTRACT FROM AUTHOR]
Há já varias décadas que Latino-américa saiu do colonialismo "centroeuropeio", como o chama Dussell;
porém, se mantém uma atitude de "colonialidade", entendida como um processo amplo de
controle hegemônica de imposição de conhecimentos, práticas e formas culturais em todos os
âmbitos da vida social, ao mesmo tempo se despreza e desdenha os valores autóctones, os
conhecimentos ancestrais e populares que Boaventura de Sousa Santos denomina com a
metáfora de "as epistemologias do sul", aliás, epistemologias de aqueles que não têm tido voz
nem voto nas decisões transcendentais da vida social, econômica, política e cultural, como os
despojados, os marginalizados da sociedade, camponeses, indígenas, afrodescendentes,
homossexuais. Os responsáveis dessa atitude colonialista, não somente tem sido os governos,
que mediante convênios e tratados bilaterais e multilaterais com as potencias hegemônicas
financiam projetos de diversa índole e impõem seus critérios e interesses nos diferentes campos
da economia, a política e a educação. Mas também a mesma educação tem sido responsável
neste processo. O conhecimento ensinado nas universidades é hegemônico e colonizador, que
chega da Europa e Norte América. Por esta razão, a ciência e o conhecimento que se produz
nestas regiões, deve se construir para sua validez, com as epistemologias e as metodologias de
estas potencias; enquanto isso os conhecimentos culturais, populares e ancestrais se consideram
obstáculos epistemológicos que não podem conviver e interagir com a epistemologia da ciência
clássica. É por isso que a Universidade também deve "descolonizar" seus saberes para atingir um
espaço transcultural que inclua todos aqueles conhecimentos e cosmovisões populares e
tradicionais para que possam ser considerados pares, num diálogo de saberes dentro dos
processos de formação e aprendizagem. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Cuadernos de Filosofía Latinoamericana is the property of Universidad Santo Tomas

Chen, X. (2016). "Challenges and Strategies of Teaching Qualitative Research in China." Qualitative
Inquiry 22(2): 72-86.

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 Teaching qualitative research (QR) in China is challenging due to its short and scattered history
with a Western origin and complicated domestic sociopolitical context. This article introduces two
strategies that have been developed to address these challenges: pedagogy of unity of knowing
and doing (zhi xing he yi知⾏合⼀), and practical reasoning (shi jian li xing实践理性). These
strategies resonate with the Chinese cultural beliefs of learning by doing in real contexts and
learning with appropriate adaptation and flexibility. By exploring the meanings of these strategies,
the article aims to claim that the Chinese indigenous epistemology and methodology can shed light
on the understanding of knowledge and knowledge production in QR, and that Chinese cultural
practice can make contributions to the glocal dialogue on QR. [ABSTRACT FROM AUTHOR]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

Bodkin-Andrews, G. and B. Carlson (2016). "The legacy of racism and Indigenous Australian identity
within education." Race, Ethnicity & Education 19(4): 784-807.
It may be argued that the emerging discourses focusing on the social, emotional, educational, and
economic disadvantages identified for Australia’s First Peoples (when compared to their non-
Indigenous counterparts) are becoming increasingly dissociated with an understanding of the
interplay between historical and current trends in racism. Additionally, and if not somewhat related
to this critique, it can be suggested that the very construction of research from a Western
perspective of Indigenous identity (as opposed to identities) and ways of being are deeply
entwined within the undertones of epistemological racism still prevalent today. It is the purpose of
this article to move beyond the overreliance of outside-based understanding Western
epistemologies, and to explore not only the complex nature of both racism and identity from
Aboriginal and Torres Strait Islander perspectives, but to also explore the role of education and
research in perpetuating varying levels of racism and resistance to Indigenous identity(ies) from a
contemporary insider-based standpoint. It is hoped this article will shed some light on the
pervasive nature of racism directed at Indigenous Australians, and highlight the need for the
continual acceptance, respect, and promotion of Indigenous voices and identities within the
educational environment and beyond. [ABSTRACT FROM AUTHOR]
Copyright of Race, Ethnicity & Education is the property of Routledge

Adebisi, F. I. (2016). "Decolonising education in Africa: implementing the right to education by re-
appropriating culture and indigeneity." Northern Ireland Legal Quarterly 67(4): 433-451.
Education in many African states is comparatively characterised by inadequate availability,
accessibility, acceptability, and adaptability of education. Nevertheless, evaluations focusing on
lack of educational infrastructure and personnel usually ignore the contextual inadequacies of
educational provision in the region, and the inability of such education to equip its citizens to fit in
with and benefit the societies they live in. This educational incompatibility has led to a significant
level of un/underemployment, underdevelopment and ‘brain-drain’, as well as some erosion of
languages and cultures. The colonial experience reduced education to a tool of communication
between the coloniser and the colonised. Emphasis on the individual and de-emphasis on
community and culture, resulted in ideological dissonance. Despite post-independence attempts to
reverse this, vestiges of post-coloniality in contemporary education remain and perpetuate a myth
of inferiority of indigenous knowledge and methods. This deprives the world of a wider range of
ways of knowing, pedagogy and epistemologies. The CESCR envisions education for the full
development of the human personality of all people all over the world. Therefore international
initiatives promoting the right to education in Africa should take into account the particular
positionality, historicity and needs of populations. Using theories of deconstructive post-
colonialism, this article will examine Africa’s education narrative, and suggest a critical Freirian
approach for decolonising education in Africa. This article contends that un-decolonised education
results in epistemic violence/injustice and is thus pedagogically and ethically unsound – violating
the right to education. [ABSTRACT FROM AUTHOR]
Copyright of Northern Ireland Legal Quarterly is the property of Queen's University Belfast, School of Law

271
Achari, R. V. (2016). "From the Mythology of Vāstuśāstra to the Methodology of Vāstuvidyā." Indian
Journal of the History of Science 51(1): 156-166.
The article seeks to distinguish Vāstuvidyā (architecture) from Vāstu-Śāstra (socio-cultural
normative of the building construction) for reasons of epistemology. The large number of
monumental structures along the length and breadth of the country embody the art and science of
indigenous architecture (Vāstu-vidyā). This seasoned architectural knowledge/skill, inherited,
improved and sustained over centuries by its practitioner communities, is largely not enshrined in
any of the Vāstu-Śāstra texts. Vāstu-Śāstra is a set of Sanskrit lyrics with the prescriptions on or
about houses dealing with a variety of aspects from myth to belief to appeasing deities to divine
reward so on and so forth. It is true that Vāstu-Śāstra is a term occurring in several Sanskrit texts
of early India to mean Vāstu-vidyā or the building science pure and simple. Nevertheless, over the
years the norms of var a/-jāti discrimination of the Dharmaśāstra-s entered the Vāstu-Śāstra and
filled it with myths and bizarre beliefs, vitiating the embedded objective knowledge of house
building, namely Vāstuvidyā. Over time, with the progress on technical, material and economo-
social fronts, two events can be traced. One is the emergence of focused communities of workers
and artisans who specialize in the vocations relating to building design, architecture and
construction. The second significant event is that the insights and practices of this science of
construction have been documented and frozen into textual canons. These two events do not
occur in succession, but occur concurrently, and interact with each other. An attempt is made here
to epistemologically distinguish Vāstu-vidyā, the building science from Vāstu-Śāstra that has
degenerated into factoids.

(2016). Co-Created Learning: Decolonizing Journalism Education in Canada. 41: 673-692.

The voices of journalism educators are largely absent from scholarly debates about media,
journalism, and decolonization. To address this gap, this case study of Canadian journalism
education reviewed the curricula of university journalism programs as well as literature in
journalism education, journalism cultures, and Indigenous journalism(s) to explore the links
between power, journalism education, and social relations. The study aims to encourage
journalism educators to apply a decolonizing approach that appreciates the pedagogical value of
Indigenous practices related to media and communication and embeds Indigenous epistemologies
across the curricula. This will help foster co-created learning that enriches both the professional
repertoire of journalists and social well-being, by bridging the cultural, political and social rifts
between Indigenous and non-Indigenous Canadians. (English) [ABSTRACT FROM AUTHOR]
Les perspectives des éducateurs en journalisme sont essentiellement absentes dans les discussions
académiques sur les liens entre médias, journalisme et décolonisation. Afin de combler cette
lacune et d'explorer les liens entre pouvoir, enseignement du Journalisme et relations sociales,
cette étude de cas sur l'enseignement du Journalisme au Canada examine les curriculums de dix
programmes universitaires en Journalisme ainsi que la litterature existante dans les domaines de
I'enseignement du Journalisme, des cultures de Journalisme et de(s) Journalisme(s)
autochtone(s). Cette étude vise à encourager les éducateurs en Journalisme à suivre m e
approche décoloniale qui reconnait la valeur pédagogique des pratiques autochtones liées aux
médias et à la communication et qui intègre les épistémologies des communautés autochtones
dans les curriculums. Une telle approche facilitera le co-développement d'un savoir qui enrichira
les compétences professionnelles des journalistes et améliorera le bien-etre social en réduisant
les clivages culturels, politiques et sociaux entre communautés autochtones et non-autochtones
au Canada. (French) [ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Communication is the property of University of Toronto Press

(2016). "PERSPECTIVES FOR CONDUCTING INDIGENOUS QUALITATIVE RESEARCH FROM A

PROJECT EXPLORING MI'KMAW YOUTH MENTAL HEALTH." Journal of Ethnographic & Qualitative
Research 10(3): 209-229.
In Canada, research with indigenous communities is often conducted within the research
hegemony of western institutions. The purpose of this paper is to present an appraisal of a
community based participatory research (CBPR) study informed by indigenous qualitative

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 methodologies. The research objective was to understand Mi'kmaw youth mental health.
Traditional ideologies of research dominate the structures, processes, and outcomes of indigenous
research. Consequently, indigenous communities have called for research which is inclusive of
indigenous epistemologies, decolonizing, and transformative. Two indigenous theoretical
constructs guided this research: two-eyed seeing, and ethical space. These constructs were
enacted in partnership with a Community Advisory Committee (CAC) composed of Mi'kmaw youth
and adults. The contributions and challenges of conducting indigenous health research employing
the theoretical constructs of two-eyed seeing and ethical space, and the barriers and opportunities
of employing CBPR with a Mi'kmaw community are presented. The findings of Mi'kmaw youths'
understandings are highlighted to provide a context for the analysis of this research that is
inclusive of indigenous epistemologies, decolonizing, and transformative. The methods employed
in this research offer an approach to conducting indigenous health research within the confines of
the research hegemony of western institutions. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnographic & Qualitative Research is the property of Academic Research
Resources, LLC

Windchief, S. and D. H. Joseph (2015). "The Act of Claiming Higher Education as Indigenous Space:
American Indian/Alaska Native Examples." Diaspora, Indigenous & Minority Education 9(4): 267-283.
This paper examines the concept of claiming postsecondary education as Indigenous space using
curriculum, American Indian student services, and digital media. The intention of this manuscript is
to address the disparities that are the result of assimilative educational practices in higher
education for American Indians and Alaska Natives by employing theoretical strategies grounded
in indigenous epistemologies and implementing practices used in creating Indigenous community
within the context of higher education to improve student matriculation. American Indian/Alaska
Native students can achieve success while maintaining cultural integrity by claiming educational
space as their own, participating in American Indian Student Services programs, and sharing their
survival tactics online, consequently taking ownership of their own educational experiences.
[ABSTRACT FROM AUTHOR]

Warren, J. P. (2015). Embodied Cosmogony: Genealogy and the Racial Production of the State in Victoria
Nalani Kneubuhl's " Ho'oulu Lāhui". 67: 937-958.
A literary criticism of the 2000 short story "Ho'oulu Lāhui" by Nalani Kneubuhl is presented. The
relationships between the country and the individual in Hawaii is examined with regard to
indigenous epistemologies of the body as portrayed in the story. Also explored are how return to
indegenous concepts of the Kanaka Maoli body can free up identity and belonging from the U.S.'
imposition of blood quantum.

Tolliver, D. E. (2015). "Africentrism-Standing on Its Own Cultural Ground." New Directions for Adult &
Continuing Education 2015(147): 59-70.
Africentrism is a conceptual framework that is rooted in the epistemology, cosmology, and axiology
of the indigenous African worldview. Understanding the basic principles and values of this
transformative paradigm can inform doctoral programs' efforts to enhance inclusion by undoing
practices of marginalization and hegemony. [ABSTRACT FROM AUTHOR]
Copyright of New Directions for Adult & Continuing Education is the property of John Wiley & Sons, Inc.

Tickner, J. A. (2015). "Revisiting IR in a Time of Crisis." International Feminist Journal of Politics 17(4):
536-553.
The sense of crisis, fueled by military conflicts, the failures of neoliberal globalization and
ecological degradation, is everywhere. Neoconservative agendas and cuts in educational spending
are shrinking space for critical thinking necessary for understanding the impacts of these crises on
ordinary people's lives. This article examines some indigenous responses to these various crises.
It reexamines IR's Westphalia triumphalist narrative about the origins of the nation-state system
from the perspective of those who suffered the consequences of European expansion.
Emphasizing the importance of rewriting their histories, indigenous peoples are offering very

273
 different models of world order and ways of life that are more sensitive to resource and ecological
constraints. Although indigenous women have a complex relationship with feminism, indigenous
knowledge is strikingly similar to certain feminist thinking. Indigenous epistemologies are
hermeneutic and reflexive, seeking to uncover hidden histories and new knowledge from those
whose voices have rarely been heard. The article outlines some visions of world order and national
sovereignty offered by indigenous peoples in Africa, Australia, New Zealand and Central and North
America, demonstrating parallels with feminist thought. It concludes by reflecting on obstacles,
similar to those faced by feminists, standing in the way of alternative forms of knowledge being
taken seriously by the discipline of International Relations. [ABSTRACT FROM AUTHOR]
Copyright of International Feminist Journal of Politics is the property of Routledge

Slakter, D. (2015). "THOUGH HE IS ONE, HE BEARS ALL THOSE DIVERSE NAMES: A

COMPARATIVE ANALYSIS OF JAYANTA BHAṬṬA'S ARGUMENT FOR TOLERATION." Philosophy
East & West: A Quarterly of Comparative Philosophy 65(2): 430-443.
This essay examines Jayanta Bhatta's argument for toleration in his play, the Āgamạdambara, and
proposes that it is an argument with contemporary relevance. The merits and relevance of
Jayanta's argument are demonstrated by comparison with arguments for toleration given by John
Locke and Pierre Bayle. The aim of such a comparison is twofold. First is to show that Jayanta, like
Locke and Bayle, appeals to epistemic humility as justification for toleration and identifies
problematic contradictions in the epistemology of his opponents. Second is to forestall dismissal of
the relevance of Jayanta's argument on the basis of the claim that his views are in no way
consonant with ours, as he depends on theological assumptions that we do not share and
excludes from toleration groups that we would wish to include. That these problems are also
present in the arguments of Locke and Bayle yet are no impediment to considering the
contemporary relevance of these thinkers indicates that such problems also need not prevent
serious consideration of Jayanta's argument in the present. This essay shows as well that
Jayanta's argument may have relevance for debates concerning toleration in contemporary India,
as it indicates a certain conception of toleration, which has in the past been associated primarily
with European Modernity, to be indigenous to India. [ABSTRACT FROM AUTHOR]
Copyright of Philosophy East & West: A Quarterly of Comparative Philosophy is the property of University
of Hawai'i

Saha, B. (2015). "Organizing in the Colonial Difference: Insights from an Indian Elite Organization."
Academy of Management Annual Meeting Proceedings 2015(1): 1-1.
The embrace of the postcolonial in management and organization studies has opened an
'interrogative space', that offers the call for decolonization of theory and practice of management
and the acceptance of alternate epistemologies and world views on an equal footing. In this paper,
I interpret 'deep accounts' of conflicts in a 'small sub-unit' of an elite service organization in India as
conflicts at the 'border' of modern and indigenous world-views. I show that the indigenous world-
view accommodates modern management practice in its form, but disputes its epistemological
underpinnings of subject-object distinction. Informal organizational life splits up into distinct spaces
- one where exchanges take the stance of 'critique from a relative distance', the other where
exchanges occur in more intimate spaces that has to accommodate a nexus of obligations,
personified and embodied. The two distinct spaces remain in dynamic tension. I offer therefore one
possible understanding of how, what has been referred to enigmatically as 'Indian way' of
management, works in practice. [ABSTRACT FROM AUTHOR]
Copyright of Academy of Management Annual Meeting Proceedings is the property of Academy of
Management

Rynne, J. and P. Cassematis (2015). "Assessing the Prison Experience for Australian First Peoples: A
Prospective Research Approach." International Journal for Crime, Justice & Social Democracy 4(1): 96-
112.
Australian First Peoples hyperincarceration is concomitant with the trauma of historical and
contemporary colonisation in perpetuating social dysfunction. Ongoing colonisation has been

274
 sustained by research that does not respect First Peoples epistemology, axiology, and ontology.
Given this, the impact of prison quality and the potential association with First Peoples
imprisonment and recidivism has been inadequately researched. Therefore there is a need to
examine prison quality as experienced by Australian First Peoples. The purpose of this paper is to
conceptualise a decolonising prison quality research method that is respectful of and culturally
sensitive to Australian First Peoples. The proposed method interfaces First Peoples yarning with
Appreciative Inquiry. Underpinning the proposed method is that all researchers, First Peoples or
non-Indigenous, are attuned to cultural awareness and sensitive to the engagement process.
When yarning is interfaced with Appreciative Inquiry and the latter is modified in consultation with
First Peoples input, the proposed research method empowers research participants, potentially
contributing to de-colonisation. [ABSTRACT FROM AUTHOR]
Copyright of International Journal for Crime, Justice & Social Democracy is the property of Queensland
University of Technology, Crime & Justice Research Centre

Rwafa, U. (2015). "(Re)inventing African oral traditions and national heritage(s) through film images: The
case of Keita! The Heritage of the Griot [1995] and Kare Kare Zvako: Mother's Day [2004]."
Communicatio: South African Journal for Communication Theory & Research 41(4): 459-470.
The aim of this article is to explore how African films such asKeita! The Heritage of the
GriotandKare Kare Zvako: Mother's Dayreinvent oral traditions on-screen, so that the traditions are
revitalised and given new life in a contemporary world where visual and literary narratives have
tended to dominate the collection and dissemination of information. The ontological and
cosmological dimensions of African oral traditions provide the cultural humus that continues to feed
the narrative structures of most African films. It is argued that the films' conscious refusal to be
totally submerged in European modernism or their capacity to merge some traditional aspects with
modern values is what constructs the multiple subjectivities that most African filmmakers strive to
bring out. By using oral narrative structures embedded in songs, storytelling, myths, legends,
poems, riddles, anecdotes and proverbs, the selected African films recreate traditions and
heritage; they help to preserve African values that face a Western onslaught, promoted through
European languages. Oral narratives carry a freight of cultural meanings infused in different modes
of expression, while articulating the philosophies and beliefs of African people. It is important to
recognise and [re]discover the critical role played by oral narratives in order to understand the
epistemologies and ontologies that inform the construction of African films. A study of this nature is
critical in that it builds on the existing indigenous knowledge systems embedded in orature (oral
literature) that remain threatened by European cultural imperialism, which is promoted through the
Hollywood film paradigm. [ABSTRACT FROM AUTHOR]
Copyright of Communicatio: South African Journal for Communication Theory & Research is the property
of Routledge

Romm, N. R. A. (2015). "Conducting Focus Groups in Terms of an Appreciation of Indigenous Ways of

Knowing: Some Examples from South Africa." Forum: Qualitative Social Research / Qualitative
Sozialforschung 16(1): 32-54.
In this article I consider some examples of conducting focus groups in South Africa with school
teachers in a manner which takes into account indigenous ways of knowing. Indigenous knowing
(within various indigenous cultural heritages) can be defined as linked to processes of people
collectively constructing their understandings by experiencing their social being in relation to
others. I indicate how the conduct of focus groups can be geared towards taking into account as
well as strengthening knowing as a relational activity defined in this way. Once facilitators of focus
groups appreciate this epistemology they can set up a climate in which people feel part of a
research process of relational discussion around issues raised. This requires an effort on the part
of facilitators to make explicit to participants the type of orientation to research that is being
encouraged via the focus group session. I offer examples of attempts to practice such an approach
to facilitation, including examples of feedback obtained from participants regarding their experience
of the research process. [ABSTRACT FROM AUTHOR]

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Copyright of Forum: Qualitative Social Research / Qualitative Sozialforschung is the property of Forum
Qualitative Social Research

Riecken, N. (2015). "HISTORY, TIME, AND TEMPORALITY IN A GLOBAL FRAME: ABDALLAH

LAROUI'S HISTORICAL EPISTEMOLOGY OF HISTORY[I am grate]." History & Theory 54(4): 5-26.
ABSTRACT In this essay I discuss key elements of an original and hitherto neglected contribution
by the Moroccan historian, intellectual, and theorist Abdallah Laroui to historical theory in a global
frame: his historical epistemology of history and his theory of time and temporalities. I argue that
Laroui develops a relational and dialectical form of translation that allows for translating between
multiple forms of representing history and time. His attention to temporal logics across different
bodies of historical thought enables him to translate concepts of history and time across putatively
given 'cultural' differences of 'Western,' 'Islamic,' and 'Muslim' forms of historical thought. By
unraveling these representations of difference as situated representations of time, he usefully
historicizes the very conditions of observing historical difference. Besides outlining Laroui's
approach, which I characterize as a situated universalism, I trace how his outlook on historical
theory is shaped by his particular location in a postcolonial Muslim society and in a complex
relation to 'the modern West.' Laroui understands his own location in postcolonial Morocco in
dialectical terms as characterized by the interdependence of the local and the global, the
indigenous and the exogenous, and the particular and the universal. It is his confrontation with
multiple bodies of historical thought that pushes him toward a concern with problems of location,
positionality, conceptual translation, and self-reflexivity leading to his engagement with epistemic
frames and situated temporalities. Crucially, his epistemology of history and his theory of time and
temporalities constitute a powerful critique of the temporal presuppositions of centrist views of
history and time as self-contained beyond the Moroccan context. Laroui's situated universalism, I
conclude, helps to rethink the problem of historical difference beyond the limits of centrist accounts
and within a global frame. [ABSTRACT FROM AUTHOR]
Copyright of History & Theory is the property of Wiley-Blackwell

Rajan, P. (2015). "Not engineering to help but learning to (un)learn: Integrating research and teaching on
epistemologies of technology design at the margins." Proceedings of the ASEE Annual Conference &
Exposition: 1-22.
Locating engineering education projects in sites occupied by marginalized communities and
populations serves primarily to reinforce the misapprehension that the inhabitants of such sites are
illiterate, inept, incapable and therefore in need of aid or assistance from researchers, faculty and
students. Drawing on the emerging literature on engineering education and social justice, I
examine the stated objectives, content, duration, and outcomes of exemplar projects to develop a
critique of the epistemological and axiological assumptions and privileges of educators, scholars
and students who engage with communities that exist on the margins. I argue that as students,
teachers, and researchers, we equate the minds of those who occupy economic and social
margins with the possession of marginal intellect when we set out to help or aid them without
recognizing the validity of and valorizing their ways of knowing. Learning how members of socially
and economically marginalized communities apply their minds, mouths, hands and feet to solve
locally occurring problems may help us interrogate our scholarly, pedagogical, and ethical
objectives in a more reflexive manner. Drawing on ethnographic research and writing carried out
across 11 months across 25 rural, semi-urban, and urban communities in India and the United
States, I demonstrate how we may begin to recognize and relinquish our positions of privilege by
observing local epistemologies of technology design while apprenticing the otherwise marginalized
as they go about solving everyday problems. Such local epistemologies are articulated through
knowledge practices that are communicative, relational and situated in local social and material
contexts. I contend that our task is to learn from those who we otherwise imagine as being in need
of the knowledge, skills and expertise located in academe. I employed a combination of open-
ended interviews, guided conversations, and participant-observation of individual artisans, farmers,
entrepreneurs, and their family members, friends and local collaborators to learn about the ways in
which those who lack access to formal education or formal institutional support have developed

276
 novel, affordable technological solutions for problems in their local communities. My analysis
suggests that individuals who develop technological innovations at the margins are motivated by a
perceived responsibility toward their local communities. Such grassroots innovators articulate this
perceived responsibility by remaining sanguine about the imitation of their designs by others. Their
openness in sharing design-related knowledge is associated with the adoption of an empathic
design process in which innovators leverage their social and material embeddedness in local
communities to observe and reflect on users' technology-related behavior in naturalistic settings.
Grassroots innovators engage with human needs in specific geographical, economic, social, and
cultural contexts and embody the potential for knowledge-rich, resource-poor communities to
develop successful indigenous solutions to local problems. Grassroots innovations represent a
community-based and user-driven model of technology design based on empathy, sustainability
and social responsibility that problematize rational, economic models of competitive innovation for
profit that are prevalent in the literature and industry. Finally, I outline my efforts over the past two
years to incorporate these findings into the syllabi and classes I teach to engineering majors
studying a required course technical communication. This report of my pedagogical efforts is
provided so that colleagues who share an interest in social justice may critique and improve my
efforts at achieving coherent and sustainable pedagogical translations of my research on
technology design at the grassroots. As engineering education scholarship develops its
transnational agenda, I also offer this research design, my findings, and pedagogical efforts as
points of entry for scholars and educators to reconfigure the relationship betw en teachers,
learners, and the contexts in which their interactions are situated. [ABSTRACT FROM AUTHOR]
Copyright of Proceedings of the ASEE Annual Conference & Exposition is the property of ASEE

Quinn Patton, M. (2015). "A Transcultural Global Systems Perspective: In Search of Blue Marble
Evaluators." Canadian Journal of Program Evaluation 30(3): 374-390.
Ten dimensions of a core culture of evaluative inquiry are identified as themes that emerge from
and cut across the diverse articles in this volume. Cross-cultural evaluation emerges as involving
mixed methods; integrated epistemologies; politically and institutionally supporting indigenous
peoples and cultures; framing cross-cultural intersections, interactions, and integration through an
understanding and appreciation of complex ecologies; personal, relational, and institutional
reflexivity; and transparent praxis at every level and throughout every aspect of evaluation.
Enhancing the capacity of evaluators outside the industrialized world has been important,
appropriate, and effective despite major challenges and resource limitations. However, evaluation
capacity-building has focused at the nation-state level. Such a focus is important and necessary
but inadequate to deal with global issues. The major problems the world faces today and into the
future are global in nature. Building on the impressive developments in international and cross-
cultural evaluation documented in this special issue of CJPE, the next step and the way forward is
to treat the global system as the evaluand and to develop evaluators capable of undertaking
transcultural global systems change evaluations . The implications of this new focus are discussed.
(English) [ABSTRACT FROM AUTHOR]
Dix thèmes fondamentaux se dégagent des articles de ce numéro concernant la conception et
l'importance de la culture dans l'évaluation du développement international. Il en ressort que
l'évaluation transculturelle suppose une méthodologie mixte; des épistémologies intégrées; une
défense des cultures et populations indigènes au niveau politique et institutionnel; une anticipation
des intersections, des interactions et de l'intégration transculturelles grâce à une sensibilité à la
complexité des écologies; une réflexivité personnelle, relationnelle et institutionnelle; et, enfin, une
pratique transparente à tous les niveaux et dans tous les aspects de l'évaluation. L'évaluation s'est
développée de façon marquée en dehors du monde industrialisé malgré des difficultés majeures et
des ressources limitées. Ce développement s'est toutefois principalement fait au niveau de l'État-
nation. Les interventions à ce niveau sont importantes et nécessaires, mais insuffi santes si l'on
veut s'attaquer aux grands problèmes contemporains et futurs qui sont d'envergure planétaire. En
s'appuyant sur la progression impressionnante de l'évaluation internationale et transculturelle
relatée dans ce numéro spécial de la RCÉP, il faudra maintenant faire du système mondial lui-

277
 même l'objet de l'évaluation et former des évaluateurs capables d'analyser l'évolution des
systèmes transculturels. (French) [ABSTRACT FROM AUTHOR]

Portillo, A. (2015). Performing a Strategic Transborder Citizenship. 50: 187-207.

A literary criticism of the book "Delfina Cuero: Her Autobiography, an Account of Her Last Years
and Her Ethnobotanic Contributions" by Delfina Cuero is presented. The theories of the lives of
Native Americans are examined as well as the remapping of Kumeyaays' presence by place-
naming and storytelling. It argues that Cuero's Kumeyaay-centered epistemology promotes a
citizenship model and reclaims indigenous people's territorial sovereignty who have been divided
by the U.S.-Mexico border.

Openjuru, G. L., et al. (2015). "Despite knowledge democracy and community-based participatory action
research: Voices from the global south and excluded north still missing." Action Research 13(3): 219-229.
The primary purpose for this special issue of Action Research Journal (ARJ) focusing on
knowledge democracy, community-based participatory action research (CBPAR) was to draw
attention to and raise debate about knowledge exclusion of and alternative forms of knowing in the
global South as well as to bring to the fore the perspective of authors from the global South. We
understand the global South to include the excluded epistemologies from the global North such as
Indigenous Researchers from the First Nations People from Canada. Reflecting on the 12
submissions that were made for this special issue reveals how even within supportive knowledge
and research paradigms that are meant to promote marginalized scholarships, the global South
and excluded North still remains excluded. [ABSTRACT FROM AUTHOR]
Copyright of Action Research is the property of Sage Publications Inc.

Nilsson, J. and C.-F. Helgesson (2015). "Epistemologies in the wild: local knowledge and the notion of
performativity." Journal of Marketing Management 31(1-2): 16-36.
This article explores the indigenous epistemology of market research. Industry textbooks are here
taken as examples of commonly held understandings about market research knowledge. They are
made the object of an epistemographic investigation of how the production and transfer of market
research knowledge is understood within the field itself. Particular interest is directed towards what
such local epistemic considerations might imply for our scholarly understanding of how economic
theories and models shape markets. Our exploration depicts an indigenous epistemology
characterised by a number of interrelated tensions (market research as: description vs.
recommendation; art vs. science; information vs. source of inspiration; and distance vs.
engagement). The article contends that these traits of the indigenous epistemology are important
for understanding how market research participates in shaping markets. [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Marketing Management is the property of Routledge

Lilley, S. C. (2015). "Ka Pō, Ka Ao, Ka Awatea: The Interface between Epistemology and Māori Subject
Headings." Cataloging & Classification Quarterly 53(5/6): 479-495.
Cataloging and classification provide intellectual access for organizing resources in libraries. In
New Zealand, bibliographic control is largely through the application ofLibrary of Congress Subject
Headings(LCSH). LCSH provide a sense of context and order. In Indigenous frameworks this
sense of order can be found in the link between epistemology and knowledge structure. This article
argues that the development and application of Māori subject headings is directly related to the
natural order that is pivotal to a Māori worldview. The impact of this worldview and its associated
values are explored in the context of the construction of Ngā Ūpoko Tukutuku. [ABSTRACT FROM
PUBLISHER]
Copyright of Cataloging & Classification Quarterly is the property of Taylor & Francis Ltd

Lau, U. and M. Seedat (2015). "The Community Story, Relationality and Process: Bridging Tools for
Researching Local Knowledge in a Peri-urban Township." Journal of Community & Applied Social
Psychology 25(5): 369-383.

278
 In intervening in social challenges impacting local communities, Western forms of dispute/conflict
resolution have been critiqued for imparting norms, values and practices that marginalise
worldviews of indigenous people. From a decolonizing stance, indigenous scholars have
emphasised the need for recovery of 'lost' values, beliefs and practices to advance indigenous
knowledge. We highlight some of the conceptual challenges associated with applying 'indigenous
knowledge' and culture-specific 'indigenous methodologies' to a marginalised peri-urban, ethnically
plural township community situated on the outskirts of Johannesburg, South Africa. In embracing
the mutuality of indigenous and Western knowledge forms, we explore three elements: the
community story, relationality and process in relation to initial engagements with our study
community. We attempt to transcend the dualism between 'Western' epistemologies and
'indigenous knowledge' through these 'bridging concepts'. What is offered is not a formula or model
but an orientation that aims to foster mutual learning through collaborative partnerships within and
between communities and researchers with a view to inspiring possibilities for creative and
meaningful solutions for violence prevention and dispute/conflict resolution. Copyright © 2014 John
Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Community & Applied Social Psychology is the property of John Wiley & Sons, Inc.

Krog, A. (2015). "Research into Reconciliation and Forgiveness at the South African Truth and
Reconciliation Commission and Homi Bhabha's "Architecture of the New"." Canadian Journal of Law &
Society/Revue Canadienne Droit et Societe (Cambridge University Press) 30(2): 203-217.
The central argument of this article is that within the discourse around the South African Truth and
Reconciliation Commission (TRC), many scholars have insufficiently applied the concept of an
indigenous African worldview in their analysis of the TRC's work, leading them at times to describe
the process as coerced, contradictory, and politically manipulated. Using the different stages of my
research as well as the different texts that "lit up" every phase, I argue that through a focus on
language and translation, the pervasiveness of a particular worldview of interconnectedness can
be traced that enabled the commission to execute its mandate creatively and without incidences of
revenge. The acknowledgement of an indigenous interconnectedness has wide implications for the
concept of transitional justice as it rejuvenates the main concepts of healing, amnesty, and
reconciliation. As a journalist who reported on the daily activities of the commission, I move in this
piece between the different epistemic communities of journalism, writing, and academia in order to
understand the way in which language and its underlying epistemology provides an important
access route to understanding the workings of the TRC and the testimonies provided by witnesses.
(English) [ABSTRACT FROM AUTHOR]
Le principal argument veut que, dans le discours sur la Commission sud-africaine de vérité et de
réconciliation, les érudits ont négligé d'analyser les travaux de la commission à la lumière de la
vision africaine indigène du monde, de sorte qu'ils ont parfois décrit la procédure comme étant
coercitive, contradictoire et politiquement manipulée. Aux diverses étapes de ma recherche et à
l'aide des divers textes qui ont « éclairé » chacune des étapes, j'avance que, en mettant l'accent
sur la langue et la traduction, l'on peut déceler l'omniprésence de la vision indigène d'interrelation
qui a permis à la commission de s'acquitter de son mandat de façon créative en évitant le
phénomène de vengeance. La reconnaissance de la vision indigène de l'interrelation a de
profondes répercussions sur le concept de justice transitionnelle car elle permet de redonner vie
aux concepts de la guérison, de l'amnistie et de la réconciliation. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Canadian Journal of Law & Society/Revue Canadienne Droit et Societe (Cambridge
University Press) is the property of Cambridge University Press

Kristensen, T. and R. Davis (2015). "The Legacies of Indigenous History in Archaeological Thought."
Journal of Archaeological Method & Theory 22(2): 512-542.
This paper examines the dynamics of archaeological knowledge production in the presence and
absence of living descendants of indigenous peoples. We utilize Canadian case studies from the
Atlantic island of Newfoundland and the Pacific island archipelago of Haida Gwaii. Whereas the
modern indigenous Haida play an active socio-political role on the Pacific Coast, the last known

279
 Newfoundland Beothuk died in 1829 ad. Anthropological knowledge and archaeological research
of the Beothuk has since evolved in the absence of an indigenous voice. We review regional
archaeological, ethnohistorical, and ethnographic literatures to demonstrate that archaeological
epistemology is heavily influenced by the islands' divergent histories, in particular, with regards to
the power that indigenous people have asserted in the research process. Technological and
economic approaches have dominated archaeology of the Beothuk and their ancestors while
Haida self-governance, in combination with rich records of historic Haida practices, has fostered
more socio-politically, religious-, and/or cognitive-oriented approaches to archaeological thought,
practice, and heritage stewardship. Using Haida archaeology as a model, we offer more agency-
based interpretations of Beothuk life. We conclude our analysis with a discussion of the broader
implications of emic perspectives for pre-contact hunter-gatherer research and its influence on the
societal context of heritage studies. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Archaeological Method & Theory is the property of Springer Nature

Knudson, S. (2015). "Integrating the Self and the Spirit: Strategies for Aligning Qualitative Research
Teaching with Indigenous Methods, Methodologies, and Epistemology." Forum: Qualitative Social
Research / Qualitative Sozialforschung 16(3): 1-28.
Many universities internationally now make concerted efforts to promote curriculum development
and classroom and campus cultures that recognize diversity in student viewpoints and life
experiences. Increasingly, these efforts have involved promoting recognition and inclusion of
indigenous knowledges in the university setting. If adopted in the classroom, the promotion of
indigenous perspectives suggests exciting possibilities for teaching qualitative research critically.
Existing educational resources, however, offer little guidance on achieving this through
undergraduate qualitative methods teaching. Using examples of Canadian undergraduate teaching
initiatives, I suggest that by integrating indigenous methods, perspectives, and epistemology,
particularly through student opportunities for community-engaged learning and exposure to
participatory action research, teaching qualitative research can promote critical recognition of
multiple ways of knowing. [ABSTRACT FROM AUTHOR]
Copyright of Forum: Qualitative Social Research / Qualitative Sozialforschung is the property of Forum
Qualitative Social Research

Kapuire, G. K., et al. (2015). "An insider perspective on community gains: A subjective account of a
Namibian rural communities‫ ׳‬perception of a long-term participatory design project." International Journal
of Human-Computer Studies 74: 124-143.
Community-based co-design takes place within a communal value system and opens up a new
debate around the principles of participation and its benefits within HCI4D and ICTD projects. This
study contributes to a current gap of expression of participants‫ ׳‬gains, especially from an
indigenous and marginalized rural communities‫ ׳‬perspective. We have collected community
viewpoints concurrently over the past five years of our longitudinal research project in rural
Namibia. A number of themes have emerged out of the data as extracted by our native researcher,
such as the special importance of learning technology, appreciation of the common project goal,
the intrinsic pleasure of participation, frustrations about exclusions and other concerns, as well as
immediate rewards and expectations of gaining resources. We acknowledge our own bias in the
curation of viewpoints, and incompleteness of subjectivities while embedding our discussion within
a local contextual interpretation. Through our learning from the communities we argue for a shift in
perspective that acknowledges local epistemologies in HCI and participatory design and research.
We suggest considering harmony and humanness as the primary values guiding community-based
interactions. We discuss several challenges in the collaboration and co-creation of new knowledge
at the frontier of multiple cultural, linguist, research and design paradigms. In the absence of
generalized guidelines we suggest to pursue local workability while producing trans-contextual
credibility. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Human-Computer Studies is the property of Academic Press Inc.

280
Iseke, J. M. and L. Desmoulins (2015). "A Two-Way Street: Indigenous Knowledge and Science Take a
Ride." Journal of American Indian Education 54(3): 31-53.
Indigenous knowledge systems are integrated epistemological systems taught through Indigenous
pedagogies that support an understanding of an interconnected world and our places within it.
These systems integrate ideas that are commonly referred to as science knowledge. Stories from
two studies examine Indigenous youths' perceptions of science on the land and at school
alongside Indigenous Elders' understandings of Indigenous science knowledge and pedagogies.
The analysis is informed by Barnhardt and Kawagley's (2005) use of a two- way street meta phor
that requires Western scientists and educators to understand Indigenous epistemologies as
knowledge systems rather than by the more typical approach of requiring Indigenous students to
learn Western science and to carry the burden of integrating it with their Indigenous science
knowledge. Findings provide seven tenets of Indigenous science: (1) experiential learning, (2)
transformative learning through experience, (3) cultural understanding, (4) interconnectedness and
learning within relationships, (5) apprenticeships with Elders, (6) recognition of sacred teachings,
and (7) a relational approach in which students learn from Elders and other knowledge keepers.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of American Indian Education is the property of Arizona State University, Center for
Indian Education

Hovey, R., et al. (2015). "Social-relational understandings of health and well-being from an Indigenous
perspective." International Journal of Indigenous Health 10(1): 35-54.
This article presents the findings from a research project that examined how well-being, especially
with regard to diabetes prevention, was understood within an Indigenous community, Kahnawà:ke,
a Kanien'kehá:ka community on the St. Lawrence River near Montreal, Quebec, Canada. Both
philosophical hermeneutics and Indigenous ways of knowing were used to achieve a decolonized
research approach to undertaking and analysing interviews from key stakeholders. The research
findings revealed that the social-conditions created by external Western influences on culture,
language, and epistemologies are strongly connected to the relational conditions that continue to
influence the health and well-being of individuals, families, and the community. Indigenous well-
being was found to be closely related to the concept of being Onkwehon:we, to the roles and
responsibilities of families as nurturers of health-promoting relationships, and to processes
expected to promote the healing of multigenerational traumas rooted in a history of colonization.
Developing a shared understanding of Indigenous people's knowledge about what is required to
effectively prevent type 2 diabetes, while simultaneously fostering the sense of being
Onkwehon:we, is a new approach to health promotion within Indigenous communities.

Hogan, M. P. and S. A. Topkok (2015). "Teaching Indigenous methodology and an Iñupiaq example."
Decolonization: Indigeneity, Education & Society 4(2): 50-75.
In any graduate research methods course, one must teach the underlying assumptions of various
research paradigms, and the interrelated philosophical principles of epistemology, ontology and
axiology. At an Alaskan university, many people do research and work with Alaska Native
communities, so a grasp of an Alaska Native epistemology is crucial. This paper explores how and
why Author One, Maureen Hogan, teaches epistemology (in general) and Indigenous epistemology
(in particular) in her graduate field-based research methods course. Second, she reflects upon why
she may or may not be successful in this task. Throughout the article, Sean Topkok, Author Two, a
recent doctoral student, shares how he developed his own Iñupiaq research method, Katimarugut,
in the class. To date, an Alaska Native research methodology does not exist. Together, we hope to
add one useful model for decolonizing the academy. [ABSTRACT FROM AUTHOR]
Copyright of Decolonization: Indigeneity, Education & Society is the property of Decolonization:
Indigeneity, Education & Society

Hindle, R., et al. (2015). "Being, Flow and Knowledge in Māori Arts Education: Assessing Indigenous
Creativity." Australian Journal of Indigenous Education 44(1): 85-93.

281
 This article reflects on issues of Indigenous creativity in Māori arts education, along with what we
see as problematic tensions of the assessment of intangible elements. Our writing is motivated by
a desire to start a global dialogue on Indigenous/Māori epistemologies, pedagogies and
ontologies, and the contradictions and tensions that threaten these through global assessment
drives within schools. We argue that current student assessment regimes are being increasingly
influenced by international neoliberal agendas, which focus on universal, measurable outcomes.
By critically exploring the assessment of creativity in the arts from a Māori perspective, we reflect
on several contradictions and tensions in current assessment drives within schools. In particular,
the intangible dimensions of being and flow and their connection to creativity are examined, and
we conclude with recommendations for further work in this area. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Henderson, D., et al. (2015). "SOCIAL JUSTICE LEADERSHIP FOR AMERICAN INDIAN
SOVEREIGNTY: A MODEL FOR PRINCIPAL PREPARATION." Journal of Education & Social Justice
3(1): 75-91.
The Indian Leadership Education and Development project (ILEAD) at Little Bighorn Tribal College
and Montana State University did not begin with an intentional focus on social justice; this article
tracks the evolution of the program to becoming a model for indigenously sensitive/culturally
responsive preparation for K-12 school leaders. Beginning with a U.S. Department of Education
grant in 2006 and after three iterations, the program has trained over 70 American Indian school
administrators serving Montana, South Dakota, North Dakota and Wyoming. Despite the program's
success in preparing school leaders for historically underserved reservations and other schools
across Indian country, the program has not achieved success without significant transformation
from a dominant society, western academy, typical educational leadership program to becoming a
program sensitive to Indigenous ways of being/ knowing but actually honoring and recognizing how
these American Indian ontologies/epistemologies made the program stronger for all students -
Indian and non-Indian. [ABSTRACT FROM AUTHOR]

Hatala, A. R., et al. (2015). "Narrative Structures of Maya Mental Disorders." Culture, medicine and
psychiatry 39(3): 449-486.
Several Indigenous communities around the globe maintain unique conceptions of mental illness
and disorder. The Q'eqchi' Maya of southern Belize represent one Indigenous community that has
maintained, due to highly "traditional" ways of life and the strong presence of many active localized
healers or bush doctors, distinct conceptions of mental disorders as compared to Western
psychiatric nosology. The purpose of this ethnographic study was to understand and interpret
Q'eqchi' nosological systems of mental disorders involving the factors--spiritual, cultural, social,
historical, cosmological, or otherwise--implicated in their articulation and construction. Over a
period of 9 months, and with the help of cultural advisors from several Q'eqchi' communities, 94
interviews with five different traditional Q'eqchi' healers were conducted. This paper demonstrates
that the mental illnesses recognized by the Q'eqchi' healers involved narrative structures with
recognizable variations unfolding over time. What we present in this paper are 17 recognizable
illnesses of the mind grouped within one of four broad "narrative genres." Each genre involves a
discernible plot structure, casts of characters, themes, motifs, and a recognizable teleology or
"directedness." In narrative terms, the healer's diagnostic and therapeutic work can be understood
as an ability to discern plot, to understand and interpret a specific case within the board,
empirically based structure of Q'eqchi' medical epistemology.

Hatala, A., et al. (2015). "Narrative Structures of Maya Mental Disorders." Culture, Medicine & Psychiatry
39(3): 449-486.
Several Indigenous communities around the globe maintain unique conceptions of mental illness
and disorder. The Q'eqchi' Maya of southern Belize represent one Indigenous community that has
maintained, due to highly 'traditional' ways of life and the strong presence of many active localized
healers or bush doctors, distinct conceptions of mental disorders as compared to Western

282
 psychiatric nosology. The purpose of this ethnographic study was to understand and interpret
Q'eqchi' nosological systems of mental disorders involving the factors-spiritual, cultural, social,
historical, cosmological, or otherwise-implicated in their articulation and construction. Over a period
of 9 months, and with the help of cultural advisors from several Q'eqchi' communities, 94
interviews with five different traditional Q'eqchi' healers were conducted. This paper demonstrates
that the mental illnesses recognized by the Q'eqchi' healers involved narrative structures with
recognizable variations unfolding over time. What we present in this paper are 17 recognizable
illnesses of the mind grouped within one of four broad 'narrative genres.' Each genre involves a
discernible plot structure, casts of characters, themes, motifs, and a recognizable teleology or
'directedness.' In narrative terms, the healer's diagnostic and therapeutic work can be understood
as an ability to discern plot, to understand and interpret a specific case within the board,
empirically based structure of Q'eqchi' medical epistemology. [ABSTRACT FROM AUTHOR]
Copyright of Culture, Medicine & Psychiatry is the property of Springer Nature

Gonzales, T. (2015). "An Indigenous Autonomous Community-Based Model for Knowledge Production in
the Peruvian Andes." Latin American & Caribbean Ethnic Studies 10(1): 107-133.
The regeneration ofKawsay(life as a whole) is central to successful Andean indigenous strategies
of biodiversity conservation, ecosystem management, food security, and climate change. To this
effect, the collective Proyecto Andino de Tecnologias Campesinas–Nucleos de Afirmacion Cultural
Andino-Amazonica (PRATEC–NACAs) have 26 years of autonomous community-based
experience with Andean cultural affirmation. Together, they provide a comprehensive alternative to
the limitations, and failures, of Euro-North American centrism manifested through development
approaches imposed on Andean indigenous communities. PRATEC-NACAs offer a viable,
innovative culturally sensitive and community-based approach to regeneratingKawsayby revaluing
and regenerating the Andean indigenous knowledge system and its underlying ancestral
cosmological worldview through an autonomous epistemology of cultural affirmation and facilitator,
the accompanist. From an indigenous studies position, this article (a) explores the significance of
PRATEC-NACA’s work in generating an indigenous autonomous epistemic (and potentially
emancipatory) horizon of devoting itself to a project of cultural affirmation, respectful inter- and
multicultural dialogues of knowledge systems and indigenous self-determination; (b) acknowledges
Andean indigenous concept, autonomy, and ontonomy as a requirement for the national and
regional nurturance and regeneration ofKawsayin the Andes. [ABSTRACT FROM AUTHOR]
Copyright of Latin American & Caribbean Ethnic Studies is the property of Routledge

Dutta, U. (2015). "Questioning dominant development practices." Journal of International Communication

21(2): 169-188.
Guided by modernist monologic epistemologies, the dominant approach to subaltern development
espouses economic-centered interventions. Contemporary theorization of development argues that
the process fundamentally operates as a discourse to depict the underserved as the site of control.
Further, it unilaterally exercises structural forces and applies hegemonic logic to create, sustain,
and reinforce the material and communicative marginalization. The culture-centered approach
(CCA), an alternative critical communicative framework, calls for a reflexive engagement with the
narratives and discourses that emerges from the lived experiences of the subalterns. Grounded in
the CCA, this paper uses subaltern discourses to consider the nature and consequences of
dominant development practices on the lives of indigenous subalterns of the Himalayan region of
eastern India. As such, this study, on the one hand, examines how dominant development
practices operate as discourse and creates conditions of marginalization in subaltern spaces. On
the other hand, this analysis seeks to foreground the narratives of communicative absences,
discursive violence, and subaltern negotiations in the dialogic spaces of decision-making.
[ABSTRACT FROM PUBLISHER]
Copyright of Journal of International Communication is the property of Routledge

Dulfano, I. (2015). "HETEROGLOSSIA AND INDIGENOUS FEMINIST WRITING AND THEORY."

Knowledge Cultures 3(4): 116-130.

283
 Contemporary Indigenous feminist alternative knowledge producers have only recently begun to
articulate and insinuate their worldview onto the international intellectual stage. More adroitly than
their predecessors, they strategically implement aspects of the rhetorical genres, and skillfully
"erect rhetorical discourse" in order to eloquently convey their epistemology and advance a
pressing political, cultural and social agenda of change. Providing a counter-hegemonic alternative
perspective, their interrogation of identity uniformly takes into account ethnicity and gender issues
while critiquing the failed modernist project. Bakhtin's chapter "Discourse in the Novel" (1981) is an
elaborate dissection of language and the panoramic functions of various modes of discourse,
including the rhetorical form. This paper undertakes an analysis and partial explanation of the
emerging influence and content of this contemporary Indigenous feminist writing, based on the
concepts outlined by Bakhtin about heteroglossia, language and discourse. [ABSTRACT FROM
AUTHOR]
Copyright of Knowledge Cultures is the property of Addleton Academic Publishers

de Finney, S. (2015). "Playing Indian and other settler stories: disrupting Western narratives of Indigenous
girlhood." Continuum: Journal of Media & Cultural Studies 29(2): 169-181.
This article explores the discourses and practices about and by Indigenous girls that are emerging
in an era of globalized, postfeminist girlhood. Post-girl-power discourses impact representations of
Indigenous girls in damaging ways by reifying their construction as objects of the colonial
imaginary and as cultural commodities. To disrupt their persistent representation as disposable
and ungrievable, I tackle three kinds of performances in girl-focused popular culture and media:
spectral narratives,epistemologies of ignorance and playing Indian. I then draw on a growing
decolonization scholarship in Indigenous studies to take stock of the cultural and political
possibilities enabled by Indigenous girl cultures in Western-colonized settler states. [ABSTRACT
FROM AUTHOR]
Copyright of Continuum: Journal of Media & Cultural Studies is the property of Routledge

Augustus, C. (2015). "Knowledge Liaisons: Negotiating Multiple Pedagogies in Global Indigenous Studies
Courses." Canadian Journal of Higher Education 45(4): 1-17.
Over the past few years, Canadian universities have been at the forefront of institutional changes
that identify Aboriginal people, internationalization, and pedagogical change as key areas for
revision. Most universities' strategic planning documents cite, at least to varying degrees, these
three goals. Institutions have facilitated these changes by supporting new programs, teaching
centres, and course redevelopment. While much attention has been given to those goals
individually, it is rarely considered how these commitments converge in particular course offerings.
This article considers the connections among Indigenous, global, and pedagogical goals by
examining undergraduate comparative Indigenous studies courses, some pedagogical challenges
that arise in those courses, and some strategies I have developed in meeting those challenges.
Based in auto-pedagogy and a critical analysis of existing and emerging pedagogical frameworks,
this article uses key concepts from Indigenous epistemologies, knowledge translation, and Sue
Crowley's (1997) levels of analysis to propose "knowledge liaisons" as a teaching model that
addresses these challenges. (English) [ABSTRACT FROM AUTHOR]
Au cours des dernières années, les universités canadiennes se sont trouvées à l'avant-plan de
changements institutionnels touchant les Autochtones, l'internationalisation et les changements
pédagogiques, tous retenus comme étant des secteurs clés à revoir. La plupart des documents de
planification stratégique de ces universités citent ces trois objectifs, du moins à divers degrés. Les
universités ont orchestré ces changements en soutenant de nouveaux programmes, des centres
d'enseignement et la création de nouveaux cours. Alors qu'une grande attention était dirigée vers
ces buts de façon individuelle, la façon dont convergent ces engagements, en particulier l'offre de
cours, est rarement prise en compte. Cet article examine les liens existant entre les objectifs
autochtones, internationaux et pédagogiques en examinant les cours de premier cycle qui portent
sur les études autochtones comparées, certains défis pédagogiques qui surviennent dans ces
cours, et quelques stratégies que nous avons élaborées afin de relever lesdits défis. Fondé sur
l'autopédagogie et sur une analyse critique de cadres pédagogiques existants ou émergents, cet

284
 article fait appel aux concepts clés de l'épistémologie autochtone, de l'application des
connaissances, et des niveaux d'analyse de Sue Crowley (1997) afin de proposer des « liaisons
de la connaissance » comme un modèle d'enseignement qui répond à ces défis. (French)
[ABSTRACT FROM AUTHOR]

(2015). "A Community That Learns Together, Grows Together." Principal Leadership 15(5): 59-60.
The article discusses the initiative by the Native American Community Academy (NACA) in
Albuquerque, New Mexico to serve as models of a holistic wellness philosophy for its staff and
students. Topics discusses include how the NACA physical wellness program is rooted in
indigenous philosophies and epistemologies. Also discussed is the social, emotional and
intellectual wellness components of the program.

Sylvain, R. (2014). Essentialism and the Indigenous Politics of Recognition in Southern Africa. 116: 251-
264.
ABSTRACT In this essay, I explore familiar tensions between anthropological theories of identity
and activism on behalf of indigenous causes, with special attention to strategic uses of theoretically
dubious forms of essentialism. I examine the contradictions between essentialism and
constructionism, and between recognition and redistribution, in light of San struggles for rights to
traditional territories in the Central Kalahari Game Reserve (CKGR) in Botswana. I begin by
outlining how the politics of theorizing in an apartheid context imposed a false choice between
essentialist and deconstructionist views of identity. I then discuss the controversial relocation of
San from the CKGR and how the opposition between an essentialist politics of recognition and a
deconstructionist emphasis on redistribution framed public debates. I show how the competing
positions shared a racial epistemology that requires us to see San as 'prepolitical' people
transitioning into a modern world, and in conclusion, I suggest that this shared epistemology
sustains a racialized politics of recognition. (English) [ABSTRACT FROM AUTHOR]
RESUMEN En este ensayo, exploro tensiones familiares entre teorías antropológicas de identidad y
activismo en nombre de causas indígenas, con especial atención a usos estratégicos de formas
sospechosas de esencialismo. Examino las contradicciones entre esencialismo y
construccionismo, y entre reconocimiento y redistribución, a la luz de las luchas de los pueblos
San por derechos a territorios tradicionales en la Reserva de Caza Kalahari Central (CKGR) en
Botsuana. Empiezo bosquejando cómo la política de teorizar en un contexto de apartheid impone
una falsa elección entre puntos de vista esencialistas y deconstruccionistas de identidad. Luego
discuto la relocalización controversial de los pueblos San de la CKGR y cómo la oposición entre
una política esencialista del reconocimiento y un énfasis deconstruccionista en redistribución
enmarcó los debates públicos. Muestro cómo las posiciones en conflicto comparten una
epistemología racial que nos requiere ver los San como pueblos prepolíticos en transición a un
mundo moderno y, en conclusión, sugiero que esta epistemología compartida sostiene una
política racializada del reconocimiento. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of American Anthropologist is the property of Wiley-Blackwell

Smail, A. (2014). "Rediscovering the teacher within Indian child-centred pedagogy: implications for the
global Child-Centred Approach." Compare: A Journal of Comparative & International Education 44(4):
613-633.
The Child-Centred Approach (CCA) is increasingly promoted within India and internationally as a
response to the challenge of delivering quality education. From identifying and examining Indian
indigenous and global concepts of CCA within traditional and contemporary child-centred
pedagogic discourse, this paper reveals the complexities of underlying agendas within the
domestic and international setting and the implications of this for the integration of CCA and the
‘child-centred’ teacher in India. Based on empirical analysis of teachers’ interviews, the findings
demonstrate that the role of the teacher continues to be largely overlooked in spite of a willingness
from teachers to engage within the child-centred pedagogic discourse. Disempowerment, a lack of
autonomy and limited professional status are highlighted. Therefore, this paper calls for the
rediscovery of the ‘child-centred’ teacher to advance from within the nation. Without this, it is

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 asserted that the authenticity of the CCA model will continue to be compromised, and with it, any
indigenous expressions of a similar epistemology will be fundamentally restricted. [ABSTRACT
FROM PUBLISHER]
Copyright of Compare: A Journal of Comparative & International Education is the property of Routledge

Sarra, G. and B. Ewing (2014). "Indigenous students transitioning to school: responses to pre-foundational
mathematics." SpringerPlus 3: 685.
Australian Indigenous students' mathematics performance continues to be below that of non-
Indigenous students. This occurs from the early years of school, due largely to knowledge and
social differences on entry to formal schooling. This paper reports on a mathematics research
project conducted in one Aboriginal community school in New South Wales, Australia. The project
aimed to identify and explain the ways that young Australian Indigenous students (age 2-4 years)
learn number language and processes, specifically attribute language, sorting, 1-1 correspondence
and, counting. The project adopted a mixed methods approach. That is, the methodology was
decolonising (Smith 1999) in that it collaborated with and gave benefit back to the Indigenous
community and school being researched. It was qualitative and interpretative (Burns 2000) and
incorporated an action-research teaching-experiment approach where and teachers collaborated
with the researchers to try new teaching methods. This paper draws on data pertaining to students'
response to diagnostic interview questions, the pre- and post-test results of the interview and
photographic evidence as observations during mathematics learning time. Participants referred to
in this paper include one female principal (N = 1), and the transition class of students' pre- (N = 6)
and post-test (N = 3) results of the pre-foundational processes (also referred to as attributes). The
results were encouraging with improvements in colour (34%), patterns (33%) and capacity (38%).
As a result of this project, our epistemology regarding the importance of finding out about students'
pre-foundational knowledge and understandings and providing a culturally appropriate learning
environment with resources has been built upon.

Roy, A. (2014). "Aboriginal worldviews and epidemiological survey methodology: Overcoming

incongruence." International Journal of Multiple Research Approaches 8(1): 117-128.
Tension remains between Western and Aboriginal (Indigenous) approaches to knowledge, in part
due to Western science's historically positivist tradition. Epidemiological survey methodology
emphasizes the concepts of validity and reliability in empirical measurement, which are rooted in
positivism; accordingly, some have suggested that epidemiological survey research is incongruent
with Aboriginal ontologies and epistemologies. Following an examination of this apparent
incongruence and a discussion of its implications for Aboriginal health research, this paper will
argue that the apparent incongruence need not signify incompatibility or inutility; rather, it marks
the need for reframing of the research approach. Many Aboriginal scholars have argued that
Aboriginal research must be research that ultimately brings benefit to Aboriginal communities.
Methodologically-sound epidemiological survey research that is reframed to employ principles of
cultural safety and social justice, and that is conducted in partnership with the community, can
contribute meaningfully to promoting Aboriginal population health and healing. [ABSTRACT FROM
AUTHOR]

Riley, T. (2014). "Raising Awareness to Transcend Disciplines: Developing Teachers' Critical Awareness
Across Disciplines to Increase Indigenous Learner Engagement." Australian Journal of Indigenous
Education 43(2): 144-153.
The issue of low graduation rates among Indigenous learners transcends borders. Some argue
that racism and discrimination in schools and in wider society impede the success of Indigenous
learners. Although teachers may not intend to make discriminatory decisions based on a learner's
ascribed characteristics, research has demonstrated that teachers are capable of making biased
decisions that deny opportunities to Indigenous learners. After reflecting upon current debates
regarding effective educational strategies for diversity and Indigenous learners, the author
contends that courses directed towards best practices for Indigenous learners in the classroom
may be less beneficial than developing teachers' overall critical consciousness-raising and self-

286
 awareness abilities. The author presents what the literature reveals regarding various educational
methods, practices, and epistemologies that have been successfully shared across disciplines in
order to create more effective teachers and more responsive learners. [ABSTRACT FROM
AUTHOR]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Reid, A. and I. Rojas-Lizana (2014). "Seguridad cultural para las madres indígenas mesoamericanas. Una
exploración de las Epistemologías del sur con el Códice florentino como guía." Delaware Review of Latin
American Studies 15(2): 1-1.
This paper explores birthing practices employed in Mesoamerican indigenous communities
through the examination of the Florentine Codex of Fray Bernardino Sahagún, to glimpse at how
the birthing roles of the original peoples of Mesoamerica were prescribed. The Florentine Codex is
a 12 volume work of ethnographic research undertaken in the 16th Century to describe the lives of
the Nahua (also known as Aztec and Mexica) people in Mesoamerica in the immediate aftermath
of the Spanish conquest of the New World. We show that pre-Conquest women had roles which
were respected throughout their communities. Indigenous Mesoamerican women today still adhere
to those roles and the importance of their community, particularly during the highly significant
function of pregnancy and childbirth. Their dedication to traditional customs, roles and maternity
care preferences and behaviours puts them in conflict with the imposed system of centralised
maternity care which has been introduced to the detriment of their well-being. Under the umbrella
proposal 'Epistemologies of the South'(Santos 2007), which critiques dominant epistemologies that
decontextualise knowledge from its cultural and political contexts, we propose the concept of
Cultural Safety which exists where indigenous people feel respected and empowered, and may be
promoted and understood by the examination of historical investigations into indigenous life and
beliefs. [ABSTRACT FROM AUTHOR]
Copyright of Delaware Review of Latin American Studies is the property of University of Delaware,
Newark, Department of Foreign Languages & Literatures

Pavan, R., et al. (2014). "A construção de um diálogo intercultural com indígenas por meio da pesquisa-
ação não convencional." The construction of an intercultural dialogue with indigenous by non-
conventional-actionresearch. 36(1): 165-175.
Current article is the product of the experience of the authors who have lived for more than eight
years with indigenous students enrolled in undergraduate and post-graduate stricto sensu courses,
as well as of the results of research on Brazilian indigenous peoples done by the authors.
Methodology comprises action research, an important method of dialogue, exchange and de-
colonial knowledge production. Contrary to what the authors have supposedly taught indigenous
students, current paper presents lessons that the authors are learning and which constitutes them
as educators / researchers. These lessons comprise a) the production and strengthening of the
identity stance against economic inequality; b) questioning of theories and the construction of new
significances; c) the resistance by the ethical indigenous community against the advance of
neoliberal individualistic society. Living and conducting research with indigenous people teaches
the paths towards de-colonialization and intercultural pedagogy and epistemology. (English)
[ABSTRACT FROM AUTHOR]
O artigo tem sua gênese na experiência dos autores, que convivem há mais de oito anos com
acadêmicos indígenas, tanto nos cursos de graduação, quanto nos cursos de pós-graduação
stricto sensu e nos resultados de pesquisas relacionadas com os povos indígenas efetuadas pelos
autores. A metodologia aproxima-se da pesquisa-ação, entendida como um método importante de
diálogo, troca e produção de conhecimentos decoloniais. Mais do que trazer o que supostamente
possamos ter ensinado para os acadêmicos indígenas, o artigo traz algumas lições que estamos
aprendendo e nos constituindo como educadores/pesquisadores, entre as quais destacamos: a) a
afirmação da identidade produz/reforça a luta contra a desigualdade econômica; b) é preciso
sempre colocar em xeque as teorias e ressignificá-las; c) a comunidade ética indígena resiste ao
avanço da sociedade individualista neoliberal. Concluímos que com a convivência e a realização

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 de pesquisas com indígenas, estamos aprendendo os caminhos para uma pedagogia e uma
epistemologia decolonial e intercultural. (Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Acta Scientiarium: Education is the property of Universidade Estadual de Maringa

Page-Reeves, J., et al. (2014). "Implementing a Childhood Obesity Prevention Coalition in a Tribal
Community in the Southwest." Human Organization 73(2): 183-192.
This study examines how a community coalition strategy for childhood obesity prevention was
implemented through Healthy Kids Tribal Community (HKTC) in an American Indian community in
the rural southwest. HKTC conceptualized health promotion using indigenous epistemology
connecting past, present, and future. HKTC has been able to engage people in the community
using a novel approach that integrates message framing and prevention strategies with local
cultural meanings, language, and symbols. These innovations affected the implementation and
outcomes of the initiative. The experience of implementing a childhood obesity coalition in a tribal
context provides unique insights for understanding how community members can effectively adapt
and "culturally situate" imported strategies to be meaningful for implementation in a small,
relatively cohesive community. However, lack of funding and participation challenges remain
obstacles to greater integration and coordination of HKTC within the tribal community. [ABSTRACT
FROM AUTHOR]
Copyright of Human Organization is the property of Society for Applied Anthropology

Ormiston, N. T. (2014). "Transforming Stories and Teachings Into Social Work Pedagogies." Affilia:
Journal of Women & Social Work 29(3): 368-372.
Indigenous pedagogies involve seeking out various forms of indigenous knowledge and a
commitment to learning and teaching our traditions, ceremonies, philosophies and values, land,
and languages. This article validates the differing ways in which indigenous people are infusing
indigenous pedagogy into social work education. This article introduces two aspects of indigenous
pedagogy that needs to be emphasized by indigenous social work educators: (1) mentoring and
nurturing student identity and belongingness and (2) land-based education. For those interested in
indigenous epistemologies, this article is intended to provide an additional resource to
understanding and practicing indigenous pedagogies. [ABSTRACT FROM AUTHOR]
Copyright of Affilia: Journal of Women & Social Work is the property of Sage Publications Inc.

Norris, T. B. (2014). "Bridging the great divide: State, civil society, and ‘participatory’ conservation
mapping in a resource extraction zone." Applied Geography 54: 262-274.
It is recognized that participatory mapping techniques in the context of indigenous societies are
fraught with dilemmas around the uneven distribution of power, differing understandings of
boundaries drawn across the landscape, and incommensurable epistemologies of the human
relationship with the environment. At the same time policy makers and practitioners recognize the
value of local knowledge in planning and management practices, including for the planning and
management of conservation areas. Mindful of this dilemma geographers and researchers in allied
fields such as applied anthropology have tested participatory and inclusive mapping techniques
across a variety of cultural contexts over the last several decades. This article evaluates the
outcomes of a participatory conservation zoning exercise undertaken in a mineral extraction
zone—the Cordillera Huayhuash—in the Andes of Central Peru and contributes a case study to
this body of work. The principal method used was the construction of a manual ‘GIS’ upon which
local communities could draw their zoning vision as an overlay on transparent acetate. The
evaluation of the work focuses on the governance outcomes from the process rather than the map
products that were drawn. The findings confirm that such processes are rife with the dilemmas
identified in prior research, yet the zoning project also helped ‘bridge’ the great divide between the
state and civil society by building trust through dialog. The findings also indicate that the chosen
approach can be used as a ground truthing tool to identify accuracy and completeness problems in
the cadastral database maintained by the government of Peru. [ABSTRACT FROM AUTHOR]
Copyright of Applied Geography is the property of Pergamon Press - An Imprint of Elsevier Science

288
Meo-Sewabu, L. (2014). "Cultural discernment as an ethics framework: An Indigenous Fijian approach."
Asia Pacific Viewpoint 55(3): 345-354.
The praxis of an Indigenous Fijian researcher who is both an insider/outsider offers some valuable
lessons for ethnographic work. This paper introduces ' cultural discernment' as a concept used to
ensure that the research process is culturally ethical within the research setting. An insider will
always require a sense of cultural discernment, recognising that actions taken have implications
that are critical and remain with the researcher for life. The paper contextualises the concept of
cultural discernment in relation to Fijian epistemology. Although there are risks within any research
project with regard to ethics processes and the conduct of research, this paper will illustrate how
Western paradigms associated with 'expert knowledge' and the 'lay knowledges' of an Indigenous
population group produce competing understandings about ethical practice. The paper draws on a
doctoral research project exploring the cultural conceptualisation of health and well-being,
conducted in Fiji and New Zealand. The research process and steps carried out in this study
ensured those actions were culturally appropriate and ethically sound from an Indigenous Fijian
perspective. [ABSTRACT FROM AUTHOR]
Copyright of Asia Pacific Viewpoint is the property of Wiley-Blackwell

Menefee, T. and T. I. Asino (2014). "BEYOND PURE FORMS: APPRAISING THE ROLE OF
INDIGENOUS KNOWLEDGE IN TEACHER TRAINING." International Perspectives on Education &
Society 25: 23-35.
Research and debate on the value and deployment of Indigenous Knowledge (IK) has become
contentious. While many agree that it is something that is both threatened and valuable, there are
enormous conceptual difficulties encountered in framing what, exactly, it is that IK proponents
should be fighting to preserve. This chapter uses insights from James C. Scott's work on legibility
and Bruno Latour's work in the sociology of knowledge to privilege what we call relative
epistemological performativity. This framework stands in contrast to attempts to privilege
problematic essentialist views of "indigenous," "Western," or "scientific" knowledge. With this
framework we are able to challenge some of the "antipolitics" implicit in educational development
agenda that promote cultural and cognitive homogeneity as well as find space for hybrids like
using ICT to strengthen IK. Finally, we conclude that the profound differences in conceptualizing
the epistemology and ontology of IK should not detract from widespread agreement on the need
for pedagogical practices that protect threatened local languages, cultures, and ecological
knowledge. [ABSTRACT FROM AUTHOR]

McCallum, C. (2014). "Cashinahua perspectives on functional anatomy: Ontology, ontogenesis, and

biomedical education in Amazonia." American Ethnologist 41(3): 504-517.
Ontological dimensions of encounters between Brazilian biomedical Cartesianism and Amerindian
perspectivism come into sharp focus in an intensive course in functional anatomy offered to trainee
indigenous health agents in Acre state, Brazil. After presenting the biomedics' rationalization of the
course, which centered on the supervised dissection of a cadaver, I look at Cashinahua students'
accounts of their participation in the training and consider the broader implications of this particular
engagement between two profoundly different philosophical traditions from the angle of the
ontogenesis of meaning. I contextualize the students' views of the cadaver through discussion of
Cashinahua phenomenology of the body and cumulative personhood. Rather than revealing a
confrontation between distinct "cultures," as suggested by the term interculturality, analysis
supports a focus on the interplay between ontology and epistemology within historically specific
ontogenetic processes. [ABSTRACT FROM AUTHOR]
Copyright of American Ethnologist is the property of Wiley-Blackwell

Mafela, L. (2014). "Colonial education of Batswana and formal education of indigenous San in Botswana."
AlterNative: An International Journal of Indigenous Peoples 10(1): 45-57.
The indigenous San of Botswana have undergone far-reaching socio-cultural and economic
transformations in a negative and alienating environment that renders them a marginalized and
subjugated people. They are also subjected to a formal education that demeans and devalues their

289
 indigenous epistemologies, whilst privileging those of the hegemonic Batswana (people of
Botswana). This has caused cultural disorientation and negative self- perception amongst the San.
Interestingly, not so long ago the hegemonic Batswana were also assimilated into alienating
colonial epistemologies, whilst their traditional forms of education and livelihoods were submerged,
devalued and alienated. This resulted in far- reaching disruptive transformations that reverberate
through post- colonial society. Using the notion of "othering", this paper juxtaposes the colonial
education of the hegemonic Batswana with that of the indigenous San as the basis for the
formulation of effective empowering and enabling policies, programmes and strategies to
ameliorate the educational challenges facing the San. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Levene, M. and D. Conversi (2014). "Subsistence societies, globalisation, climate change and genocide:
discourses of vulnerability and resilience." International Journal of Human Rights 18(3): 281-297.
Anthropogenic climate change poses the possibility of total human extinction. Subsistence
societies, however, have been threatened with extinction -primarily as a consequence of systemic
development - for a very long time. Recent genocide scholarship, more particularly in relation to
indigenous peoples, has engaged with some of these issues, even while terminologies such as
ethnocide, cultural genocide, and indigenocide may suggest a restricted field of vision. Here, we
argue that the very nature of a neoliberal globalisation and concomitant nation-state building
makesallsubsistence societies vulnerable to what amounts to structural genocide. But how does
climate change exacerbate or complicate this bleak picture? The political economy of ‘business as
usual’ in its dialectical relationship with the biosphere (expressed in the rising concentrations of
greenhouse gas emissions) poses an acceleration of subsistence society vulnerability with
catastrophic potential for extreme violence. But another scenario also presents itself. The very
ongoing, seemingly impossible existence of non-marketised societies in direct relationship with
nature, poses the possibility oftheirresilience in the face of climate change rather than those
operating according to standard globalised norms. In conclusion, we propose that the crisis of
anthropogenic climate change directly challenges not only assumptions about the ‘inevitable’
trajectory of globalisation with its supposed cast of survivors and victims but more precisely the
purposefulness of ‘techno-rational’ epistemologies as set against those which might help humanity
recover the possibility of a ‘moral economy’. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Human Rights is the property of Routledge

Lajul, W. (2014). "Management of the African Knowledge System and the Future of Africa in the World."
Philosophia Africana 16(1): 43-57.
The article discusses the management of African natural empirical knowledge system and the
future of Africa in the world. It mentions that the introduction of agricultural engineering, digital
technologies, and information systems modernize the world where Africa relies on the natural
knowledge system and the indigenous knowledge as an embodiment of different modes of thought
and epistemology. It also mentions that the industrial revolution and technological innovation has
changed the world.

Keskitalo, P., et al. (2014). "“Language Immersion Tepee” as a Facilitator of Sámi Language Learning."
Journal of Language, Identity & Education 13(1): 70-79.
Due to the history of assimilation, power relations, and their sociolinguistic situation, the Sámi
languages are categorized as endangered. The position of the Sámi languages in Sámi education
is reviewed, and language immersion as a teaching method and as a means of language
maintenance is discussed. Sámi language learning is described through the theoretical model of a
“Language Immersion Tepee,” adapted from an idea in which the pupil advances to more and
more skillful levels in language proficiency through affective, social, cognitive, and practical
learning and in which the status of the language, the community context, and indigenous
epistemology are taken into consideration. This model was created for use in situations in which
the reality of Sámi teaching is diverse and complicated. [ABSTRACT FROM AUTHOR]

290
Copyright of Journal of Language, Identity & Education is the property of Taylor & Francis Ltd

Keddie, A. (2014). "Indigenous representation and alternative schooling: prioritising an epistemology of

relationality." International Journal of Inclusive Education 18(1): 55-71.
This paper draws on a case study of a small alternative Indigenous school in Queensland,
Australia. From the perspective of several of the school's Indigenous Elders, the paper foregrounds
the significance of group differentiation at the school on the basis of Indigenous representation.
However, it also considers how such differentiation/representation can be problematic in
perpetuating cultural reductionism. Beyond such reductionism, the paper examines the possibilities
of the Indigenous epistemology of relationality. The school's vision and governance around this
epistemology – where community, kinship and family networks are at the centre of all relations –
enabled both the articulation of a stable identity but also recognition of the complexity and diversity
of Indigenous disadvantage. This paper argues that a prioritising of relationality within alternative
Indigenous-led schooling contexts offers significant potential for addressing the complex
educational needs of Indigenous students. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Inclusive Education is the property of Taylor & Francis Ltd

Hovey, R. B., et al. (2014). "Social-Relational Understandings of Health and Well-Being from an
Indigenous Perspective." International Journal of Indigenous Health 10(1): 35-54.
This article presents the findings from a research project that examined how well-being, especially
with regard to diabetes prevention, was understood within an Indigenous community, Kahnawà:ke,
a Kanien'kehá:ka community on the St. Lawrence River near Montreal, Quebec, Canada. Both
philosophical hermeneutics and Indigenous ways of knowing were used to achieve a decolonized
research approach to undertaking and analysing interviews from key stakeholders. The research
findings revealed that the social- conditions created by external Western influences on culture,
language, and epistemologies are strongly connected to the relational conditions that continue to
influence the health and well-being of individuals, families, and the community. Indigenous well-
being was found to be closely related to the concept of being Onkwehon:we, to the roles and
responsibilities of families as nurturers of health-promoting relationships, and to processes
expected to promote the healing of multigenerational traumas rooted in a history of colonization.
Developing a shared understanding of Indigenous people's knowledge about what is required to
effectively prevent type 2 diabetes, while simultaneously fostering the sense of being
Onkwehon:we, is a new approach to health promotion within Indigenous communities.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Indigenous Health is the property of International Journal of
Indigenous Health

Hodge, P., et al. (2014). "MORE-THAN-HUMAN THEORISING -- INCLUSIVE COMMUNITIES OF

PRACTICE IN STUDENT PRACTICE-BASED LEARNING." International Perspectives on Higher
Education Research 10: 83-102.
How might deeply embodied student experiences and nonhuman agency change the way we think
about learning theory? Pushing the conceptual boundaries of practice-based learning and
communities of practice, this chapter draws on student experiential fieldwork 'on Country' with
Indigenous people in the Northern Territory (NT), Australia, to explore the peculiar silence when it
comes to more-than-human features of situated learning models. As students engage with, and
learn from, Indigenous epistemologies and ontologies, they become open to the ways their
learning is co-produced in and with place. The chapter builds a case for an inclusive
conceptualisation of communities of practice, one that takes seriously the material performativity of
nonhuman actors -- rock art, animals, plants and emotions in the 'situatedness' of socio-cultural
contexts. As a co-participant in the students' community of practice, the more-than-human forms
part of the process of identity formation and actively helps students learn. To shed light on the
student experiences we employ Leximancer, a software tool that provides visual representations of
the qualitative data drawn from focus groups with students and field diaries. [ABSTRACT FROM
AUTHOR]

291
Gratani, M., et al. (2014). "Experts' Perspectives on the Integration of Indigenous Knowledge and Science
in Wet Tropics Natural Resource Management." Australian Geographer 45(2): 167-184.
Aboriginal inhabitants of the Wet Tropics of Queensland advocate for greater inclusion of their
Indigenous knowledge (IK) in natural resource management (NRM) to fulfil their customary
obligations to country and to exert their Native Title rights. Despite a legal and institutional
framework for inclusion of IK in NRM, IK has so far been applied only sporadically. We conducted
an ethnographic case study to investigate perceptions on IK, science and how they affect
integration of the two knowledge systems in the Wet Tropics. Our results show that IK and science
are perceived as different concepts; that integration is limited by weak Indigenous internal and
external governance; and that stronger Aboriginal governance and more focused engagement
strategies are required to further the application of IK in local NRM. We conclude by arguing that
NRM in the Wet Tropics needs to be reconceptualised to accommodate IK holistically, by
considering its epistemology and the values and ethic that underpin it. [ABSTRACT FROM
AUTHOR]
Copyright of Australian Geographer is the property of Routledge

Gombay, N. (2014). "'Poaching' - What's in a name? Debates about law, property, and protection in the
context of settler colonialism." Geoforum 55: 1-12.
Framed within debates about political ontology, this paper explores how, in a settler colonial
context, state-governed wildlife management reflects a complex set of assumptions and power
relations that structure understandings and enactments of law, property, and notions of protection.
Drawing upon the statements of Inuit research participants, the paper examines the definition of
'poaching', and underscores the conceptually controversial assumptions underlying this word. The
paper demonstrates how the term represents a culturally and historically specific set of beliefs and
practices by the state that are unintelligible from an Inuit frame of reference, because the
ontological, epistemological, and teleological assumptions upon which they rest are fundamentally
incommensurable with their own. Critiques of political ecology and political economy claim that
such forms of analysis have naturalized the assumption that there is one nature which different
peoples understand differently. Instead the concept of political ontology stresses that there are
many natures whose meanings are opaque and subject to negotiation. But ontological differences
are only part of the puzzle. To understand the encounters between Indigenous peoples and the
settler colonial state, it is not only the existence of different natures that are important, but also the
ways of knowing these natures and the ends that people seek in 'managing' them. Ontology,
epistemology, and teleology are intertwined; each fashions the other. [ABSTRACT FROM
AUTHOR]
Copyright of Geoforum is the property of Pergamon Press - An Imprint of Elsevier Science

Ghaddar, J. and N. Caidi (2014). "Indigenous Knowledge in a Post-Apology Era: Steps Toward Healing
and Bridge Building." Bulletin of the Association for Information Science & Technology 40(5): 41-45.
An important aspect of ASIS&T's international outreach is service to indigenous populations, a
need that has received greater recognition since Canadian Prime Minister Stephen Harper's public
apology in 2008 for past disruption of Native families. The emerging field of indigenous
librarianship can contribute significantly to the process of reconciliation in Canada and other
countries with similar colonial legacies. Indigenous librarianship requires reconsidering the
organization, classification and representation of library materials from a perspective free of
culture- and language-based assumptions. Key themes in indigenous librarianship include
removing barriers to access, providing culturally relevant materials and services and departing
from widely used knowledge organization systems such as the Dewey Decimal System to create
classifications that reflect the Native worldview and epistemology. Successful examples include
Australia's Pathways thesaurus project, the Maori Subject Headings from Aotearoa/New Zealand
and the British Columbia First Nations Names Authority. Increased involvement by Indigenous
people in information studies will enhance accurate representation of their cultures. [ABSTRACT
FROM AUTHOR]

292
Copyright of Bulletin of the Association for Information Science & Technology is the property of Wiley-
Blackwell

Gaztambide-Fernández, R. (2014). "Decolonial options and artistic/aestheSic entanglements: An interview

with Walter Mignolo." Decolonization: Indigeneity, Education & Society 3(1): 196-212.
Since the 1990s Walter Mignolo has been a central figure in discussions and debates around the
world about coloniality and the development of thinking within the frame of the "decolonial option."
Most recently, Mignolo has been deeply engaged in discussions with artists, curators, critics,
theoreticians, and other cultural producers committed to the decolonial option with whom he has
developed decolonial understandings of and approaches to "aestheTics" and "aestheSis." In this
interview with Decolonization editorial board member Rubén Gaztambide-Fernández, Mignolo
discusses decolonial options and their entanglements within contemporary political and cultural
processes, arguing that "decolonial thinkers and doers have to work in the entanglement and
differential of power." He elaborates on the range of options available to artists committed to
decolonial work, as they navigate contemporary art worlds shaped by competing norms and based
on diverging epistemologies and conceptions of creation and sensory experience. He talks about
the role of Indigenous conceptions of and approaches to creative work, suggesting that Indigenous
practices have a central role to play in how we come to deal with the colonial wound through
decolonial healing. [ABSTRACT FROM AUTHOR]
Copyright of Decolonization: Indigeneity, Education & Society is the property of Decolonization:
Indigeneity, Education & Society

Gaudet, J. C. (2014). "DISMANTLING THE PATRIARCHAL ALTAR FROM WITHIN." AlterNative: An

International Journal of Indigenous Peoples 10(1): 58-66.
This article explores the relationship with identity, memory, and power, and how personal and
collective relationship is negotiated within patriarchal and colonial ideology; it is a Métis woman's
narrative. It calls attention to the dominant discourse, the patriarchy within, the subjugation of body
and otherness, the perpetuation of trauma, and the process of healing. It is based within the tenets
of Indigenous epistemology: prayer, relationship, movement of knowledge, self-inquiry, and fluidity.
Despite polarization of Indigenous ways and Western ways of knowing, the process of self-inquiry
maintains the connection to the web of life, vitality, and faith. While our grandmothers teach us that
knowledge is made accessible through stories, the story becomes an invitation to inspire the
process of producing knowledge in our respective and creative ways. [ABSTRACT FROM
AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Gatimu, M. W. (2014). "Locating Wisdom from the Past: How Indigenous Knowledges Could Engage
Education and Pedagogy in a Kenyan Community." Diaspora, Indigenous & Minority Education 8(4): 237-
251.
Development programs in Africa have been unsuccessful, a situation attributed, among many other
reasons, to Africans’ lack of agency and belief in themselves. The argument presented in this
article is that education—a core vision of any economic or cultural growth—should be aligned with
stakeholders’ realities and knowledges (Ngugi, 1986; Nyamnjoh, 2011; Tucker, 1999), thereby
constructing development as a discourse in which local peoples’ epistemology, imagination, and
identities matter. Additionally, education and pedagogy in African societies should be transformed
to give stakeholders the power to choose from competing knowledge paradigms. Data was
collected between 2006 and 2009 from 13 elders who had lived in Central Kenya most of their
lives. Using ethnographic and dialogic methodologies, Indigenous realities and knowledges were
reconstructed following Czarniawaska-Joerges’ (2004) concepts of mimesis and emplotment.
Findings indicated an epistemology that privileged negotiations, face-to-face interactions, and
consensus building—a wisdom that can transform modern schooling. [ABSTRACT FROM
AUTHOR]

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Cupples, J. and K. Glynn (2014). "Indigenizing and decolonizing higher education on Nicaragua's Atlantic
Coast." Singapore Journal of Tropical Geography 35(1): 56-71.
Some universities in postcolonial settler nations such as New Zealand and Canada have begun to
acknowledge their need for a more inclusive approach toward indigenous cosmologies and
epistemologies, lest they continue to alienate indigenous students; nevertheless such change is
not proving easy for these universities. In the North Atlantic Region of Nicaragua, there is however
a community university which is successfully using higher education to empower indigenous and
Creole students and intellectuals against a backdrop of long histories of racism, discrimination,
poverty and marginalization. The pedagogic model in operation at the University of the
Autonomous Regions of the Nicaraguan Caribbean Coast is based on the concept of
interculturality and aims to provide access to higher education for individual students but without
losing sight of education as a collective good. The concept of interculturality and its articulation in
diverse sites is of critical interest to postcolonial geography given its connections to the geopolitics
of place and space and its origins in black and indigenous social movements in Latin America.
[ABSTRACT FROM AUTHOR]
Copyright of Singapore Journal of Tropical Geography is the property of Wiley-Blackwell

Bañales, X. (2014). "Paper Rocket Productions: A decolonizing epistemology of young Indigenous

filmmakers." Decolonization: Indigeneity, Education & Society 3(2): 152-166.
This interview explores the significance of Paper Rocket Productions--an independent film
company co-founded by young Indigenous filmmakers in Northern Arizona, USA. The author
highlights why their artistic works are exceptional, followed by a discussion with two of the
filmmakers and co-founders of the enterprise. The conversation brings attention to their
filmmaking, primarily to the forthcoming feature-length documentary Water is Life - Tó éí 'iiná até.
This film reveals how the industrialization of the Navajo Nation negatively affects the sacredness of
water and traditional ways of life, and the interview calls attention to how Paper Rocket
Productions relates and contributes to a decolonizing epistemology. [ABSTRACT FROM
AUTHOR]
Copyright of Decolonization: Indigeneity, Education & Society is the property of Decolonization:
Indigeneity, Education & Society

Wood, L. (2013). "'Every teacher is a researcher!': creating indigenous epistemologies and practices for
HIV prevention through values-based action research." SaharaJ: Journal of Social Aspects of HIV/AIDS
9(Suppl. 1): S19-S27.
Since gender is an undisputed driver of HIV infection, teachers concerned with HIV prevention
education should ideally encourage critical awareness of and culturally sensitive practices around
gender inequalities. Many interventions and programmes have been developed for teachers to
enable them to do this, however most have met with limited success. This article proceeds from
the viewpoint that for HIV-prevention interventions to be sustainable and effective, teachers should
be actively engaged in their design, implementation and evaluation. It outlines how teachers in an
HIV prevention programme utilised an action research design to explore their own gender
constructs as a necessary first step to the creation of more gender-sensitive school climates and
teaching practices. This values-based self-enquiry moved the teachers to action on two levels:
first, to adopt a more gender-sensitive approach in their own personal and professional lives and
second, to take action to challenge gender inequalities within their particular educational contexts.
Evidence is presented to justify the claim that action research of this genre helps teachers to
generate indigenous epistemologies and practices that not only are effective in creating
sustainable and empowering learning environments for HIV prevention education, but also for
teaching and learning in general.

Winschiers-Theophilus, H. and N. Bidwell (2013). "Toward an Afro-Centric Indigenous HCI Paradigm."

International Journal of Human-Computer Interaction 29(4): 243-255.
Current human–computer interaction (HCI) paradigms are deeply rooted in a Western
epistemology that attests its partiality and bias of its embedded assumptions, values, definitions,

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 techniques, and derived frameworks and models. Thus tensions created between local cultures
and HCI principles require researchers to pursue a more critical research agenda within an
indigenous epistemology. In this article an Afro-centric paradigm is presented, as promoted by
African scholars, as an alternative perspective to guide interaction design in a situated context in
Africa and promote the reframing of HCI. A practical realization of this paradigm shift within our
own community-driven design in Southern Africa is illustrated. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Human-Computer Interaction is the property of Taylor & Francis Ltd

Wilcock, D., et al. (2013). "Ethnogeomorphology." Progress in Physical Geography 37(5): 573-600.
Geomorphology offers an effective entry point into wider debates across geography and the
sciences, framing understandings of landscapes as manifestations of complex and emergent
relationships that can be used as a platform to support conversations among multiple and diverse
worldviews. Physical geographers have much to contribute in moving beyond monological (one
only) views of landscapes. This paper draws upon concepts of emergence, connectivity and
space-time relationality to develop an ‘ethnogeomorphic’ outlook upon biophysical-and-cultural
(‘living’) landscapes. This perspective is grounded through ethnographic case studies with
Indigenous1 communities in Australia and Canada that examine knowledge production and
concerns for environmental negotiation and decision-making. Extending beyond a traditional
approach to ethnosciences, ethnogeomorphology seeks to move beyond cross-disciplinary
scientific disciplines (and their associated epistemologies) towards a shared (if contested) platform
of knowledge transfer and communication that reflects multiple ways of connecting to landscapes.
Convergent perspectives upon landscape understandings are highlighted from Indigenous
knowledges and emerging, relational approaches to geomorphic analysis. Ethnogeomorphology
presents a situated, non-relativist response to people–landscape connections that reflects and
advocates sentient relationships to place. Potential applications of ethnogeomorphology as an
integrating theme of geographic inquiry are explored, highlighting important tensions in the
knowledge production process. [ABSTRACT FROM AUTHOR]
Copyright of Progress in Physical Geography is the property of Sage Publications, Ltd.

Waldram, J. B. (2013). "Transformative and Restorative Processes: Revisiting the Question of Efficacy of
Indigenous Healing." Medical Anthropology 32(3): 191-207.
Studies of the efficacy of ‘traditional’ Indigenous healing often fail to consider the epistemologies
that underlay specific healing traditions, especially intrinsic notions of efficacy. In this article, I
critically engage the concept of efficacy by identifying two somewhat different approaches to the
issue of outcome. In ‘transformative’ healing processes, healing is conceptualized as a journey in
which the outcome goal is a transformed individual. Efficacy, then, is about incremental changes
toward this goal. In ‘restorative’ healing processes, the goal is termination of the sickness and the
restoration of health; efficacy is conceptualized as a return to a presickness state. These healing
processes are illustrated with examples from the Q'eqchi Maya of Belize and Aboriginal peoples of
Canada. [ABSTRACT FROM PUBLISHER]
Copyright of Medical Anthropology is the property of Taylor & Francis Ltd

Tumbaga, A. Z. (2013). Arraigamiento: Contesting Hegemonies in Aifredo Véa Jr.'s La Maravilla. 38: 13-
43.
This article discusses the discourses that guided different representations of Yaquis in twentieth-
century Mexican literature to explain the continuity of these portrayals in Chicana/o literature. At
the center of these discourses is a colonial Spanish-Mexican epistemology that depicts Yaquis as
senselessly violent and resistant warriors: a Yaqui warrior myth. Focusing on Alfredo Véa Jr. 's La
Maravilla, I explore the author's contestation of the discourses that have informed depictions of
Yaquis through his recovery of Yaqui knowledge, which he accomplishes by reappropriating
historical, ethnographic, and literary texts. Véa draws on Yaqui rites, dance, and origin stories to
re-create the traditional link between Yaqui culture, territory, and resistance—which I call
arraigamiento. He turns indigenismo chicano into a site of conflict as he relates a Yaqui account of
the Chicana/o experience and elaborates the protagonist's Chicano-Yaqui identity. By juxtaposing

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 a Yaqui epistemology and the pre-Columbian iconography of Chicano nationalism he exposes the
limitations of the latter and changes the focus to living indigenous nations as a source for creating
Chicana/o identity. [ABSTRACT FROM AUTHOR]
Copyright of Aztlan: Journal of Chicano Studies is the property of Chicano Studies Research Center

Stansfield, D. and A. J. Browne (2013). "The Relevance of Indigenous Knowledge for Nursing
Curriculum." International Journal of Nursing Education Scholarship 10(1): 143-151.
Indigenous knowledge (IK) has the potential to complement the dominant epistemologies central to
nursing curricula. Acknowledging IK as a thriving set of worldviews, we discuss how nursing
educators might access and integrate IK in ways that are respectful and sustainable. IK is
highlighted as an entry point for understanding concepts such as cultural safety, ethical space, and
relational practice and as a strength-based approach to learning about Aboriginal people's health.
As with any use of knowledge, consideration must be given to issues of ownership,
misappropriation, institutional responsibility, Indigenous protocol, and the creation of partnerships.
Recommendations are provided for educators wishing to explore how to incorporate IK into nursing
curriculum. With appropriate partnerships, protocols, and processes in place, the incorporation of
IK may provide educators and students an opportunity to explore divergent epistemologies,
philosophies, and worldviews, thereby encouraging broader perspectives about the world, ways of
being, various types of knowledge, and nursing care. [ABSTRACT FROM AUTHOR]

Serna, E. (2013). "Tempest, Arizona: Criminal Epistemologies and the Rhetorical Possibilities of Raza
Studies." Urban Review 45(1): 41-57.
This essay looks at Ethnic Studies activism in Arizona through a rhetorical lens in order to highlight
epistemological aspects of activities such as a high school Chicano Literature class, Roberto 'Dr.
Cintli' Rodriguez's journalism, and student activism to defend the Mexican-American Studies
Department. Taking rhetoric's premise that language is at the center of knowledge construction
(epistemology), this essay turns to Chicano activism as a language that produces knowledge
differently. The participation of students, particularly in the indigenous spiritual runs, is an important
example of the traditionally central role of students to the field of Chicano Studies. Runs also work
inwardly to strengthen participants and build group cohesion. These practices, like Chicano and
Ethnic Studies in general, constitute a critical dialectical way of thinking, a disruptive opposition to
traditional rationalities that tend to gloss over colonialist histories and justify status quo racial
inequalities. Thinking about these activities rhetorically allows readers to understand how the
participants communicate with a wider audience and how they generate knowledge uniquely
around Chicano Studies. [ABSTRACT FROM AUTHOR]
Copyright of Urban Review is the property of Springer Nature

Robinson, D. W. (2013). "Drawing Upon the Past: Temporal Ontology and Mythological Ideology in South-
central Californian Rock Art." Cambridge Archaeological Journal 23(3): 373-394.
The increasing influence of New Animism is providing useful ways of interpreting rock art as well
as ways to move beyond generalizing models based upon Cartesian principles. However, the
increasing attention to animism runs the risk of simply replacing one generalization with another.
To avoid the pitfalls of generalization, this article sets out to explore the ways in which relational
ontology may have been communicated throughout indigenous society in a specific case study
from south-central California. To do this requires adopting a ‘third space’ approach (Porr & Bell
2011) to detail the didactic and pedagogical narrative roles of rock art and mythology in south-
central California. Paraphrasing Bird-David (2006), the goal is to understand how an animistic
epistemology is enacted into an institutionalized way of knowing. To do this, I look closely at new
information on rock-art chronology in conjunction with mythological narratives. It is suggested that
the vibrant pictographs of the region drew upon ontological notions of the past embodied at
specific places in the landscape and that the narrative structure of myth helps inform our
understanding of the narrative structure of rock-art composition. This provides an appreciation of
indigenous perceptions of time, which in turn shows that mythology was a template for human
institutions while explaining rock art as another ontological institution that was part-and-parcel of

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 relational ideologies associated with ‘delayed-return’ complex societies of south-central California.
[ABSTRACT FROM PUBLISHER]
Copyright of Cambridge Archaeological Journal is the property of Cambridge University Press

Ritchie, J. (2013). "Sustainability and Relationality Within Early Childhood Care and Education Settings in
Aotearoa New Zealand." International Journal of Early Childhood 45(3): 307-326.
This paper discusses one aspect of a recently completed two-year study, that of the enactment of
relationality within early childhood care and education practice. The research project, Titiro
Whakamuri, Hoki Whakamua. We are the future, the present and the past: caring for self, others
and the environment in early years' teaching and learning, involved ten early childhood centres
from across New Zealand (Ritchie et al. ). Relationality refers to our lived relation to other human
beings, other living creatures, and to the non-living entities with whom we share our spaces and
the planet. The study has demonstrated some ways in which early childhood educators were able
to extend children's understandings of their relationality, their connectedness to others, and to the
natural world, following theoretical underpinnings of the Indigenous Māori, such as manaakitanga
(caring, generosity) and kaitiakitanga (environmental stewardship) (Tikanga Māori. Living by Māori
values, Wellington, Huia, ), and of western epistemologies such as an ethic of care (The challenge
to care in schools: An alternative approach to education, New York, Teachers College Press, ;
Educating citizens for global awareness, New York, Teachers College Press, , Philosophy of
education, Boulder, Westview Press, ). (English) [ABSTRACT FROM AUTHOR]
Este trabajo analiza uno de los aspectos de un estudio de dos años concluido recientemente, el de la
puesta en práctica de la relacionalidad dentro de la educación en la primera infancia. El proyecto
de investigación, Titiro Whakamuri, Hoki Whakamua, « Somos el futuro, el presente y el pasado:
el cuidado de uno mismo, de los demás y del medio ambiente en la enseñanza y el aprendizaje en
la primera infancia » , incluyó diez centros educativos de primera infancia alrededor de Nueva
Zelanda (Ritchie et al. ). La relacionalidad se refiere a nuestra relación vivida con otros seres
humanos, otras criaturas vivientes y las entidades no vivientes con quienes compartimos nuestros
espacios y el planeta. El estudio ha demostrado algunas maneras en las que los educadores de la
primera infancia pudieron ampliar el entendimiento de los niños con su relacionalidad, su
conectividad con los demás y con el mundo natural, siguiendo fundamentos teóricos básicos de la
población indígena maorí, tales como manaakitanga (cuidado, generosidad) y kaitiakitanga
(responsabilidad sobre el cuidado del medio ambiente) (Tikanga Māori. Living by Māori values,
Wellington, Huia, ), y de epistemologías occidentales como la ética del cuidado (The challenge to
care in schools: An alternative approach to education, New York, Teachers College Press, ;
Educating citizens for global awareness, New York, Teachers College Press, , Philosophy of
education, Boulder, Westview Press, ). (Spanish) [ABSTRACT FROM AUTHOR]
Cet article aborde l'un des aspects d'une étude d'une durée de deux ans, récemment complétée, soit
l'application du concept de la dimension relationnelle dans la pratique des établissements pour la
petite enfance. Le projet de recherche, « Titiro Whakamuri, Hoki Whakamua. Nous sommes le
futur, le présent et le passé : prendre soin de soi, des autres et de l'environnement dans le cadre
de l'enseignement et de l'apprentissage préscolaire » , a impliqué dix centres de la petite enfance
à travers la Nouvelle-Zélande (Ritchie et al. ). La dimension relationnelle fait référence à nos
interactions avec les autres êtres humains, les autres créatures vivantes et les entités non
animées avec qui nous partageons l'espace et la planète. L'étude a démontré que les éducateurs
de jeunes enfants disposaient de certains moyens pour mieux faire comprendre aux enfants leurs
relations et leur connexion avec les autres et avec le monde naturel, selon des concepts
théoriques provenant des indigènes maoris, comme le manaakitanga (affection, générosité) et le
kaitiakitanga (intendance de l'environnement) (Tikanga Māori. Living by Māori values, Wellington,
Huia, ), et d'épistémologies occidentales comme une éthique de sollicitude (The challenge to care
in schools: An alternative approach to education, New York, Teachers College Press, ; Educating
citizens for global awareness, New York, Teachers College Press, , Philosophy of education,
Boulder, Westview Press, ). (French) [ABSTRACT FROM AUTHOR]

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Rata, E. (2013). "Knowledge and the politics of culture: An example from New Zealand’s higher education
policy and practice." Anthropological Theory 13(4): 329-346.
This paper examines how, and with what effect, the policies and practices of the Maori Tertiary
Education Framework enact the legislative requirement that New Zealand universities
acknowledge the Treaty of Waitangi. The existence of these policies is explained in terms of elite
emergence within the retribalizing context of New Zealand’s cultural politics. A culturalist discourse
justifies the bounded nature of the two socio-political entities – the revived tribes and the
government – and creates privileging brokerage mechanisms within which the elite emerges as a
result of its representative function. Two of these mechanisms are the production of indigenous
knowledge and controls over research. The claim that indigenous knowledge is an ideology in
support of the tribal elite is justified by theorizing a fundamental difference between disciplinary
knowledge and social knowledge (i.e. culture). Accordingly, the inclusion of indigenous
epistemology and methodologies into the university compromises academic freedom by
institutionalizing cultural politics in the university. [ABSTRACT FROM AUTHOR]
Copyright of Anthropological Theory is the property of Sage Publications Inc.

Prentice, C. (2013). "Reorienting culture for decolonization." Continuum: Journal of Media & Cultural
Studies 27(1): 4-17.
I argue that decolonizing the practice of cultural studies calls for caution around the proposal to
incorporate ‘other knowledges’. I posit Aotearoa New Zealand as a critically productive space for
interrogating such moves precisely because it is often described as having ‘successfully’
incorporated indigenous knowledges in cultural studies, and in other cultural and institutional
spheres. The implication of inclusion and perhaps even embodiment of such knowledges is
haunted on the one hand by connotations of appropriation of indigenous resources for the
legitimation of the colonialist hegemony and, on the other hand, by the emergence of commodified
indigenous knowledge in the era of neo-liberal capitalism and the global cultural market. I invoke
Frow and Morris's characterization of cultural studies as ‘suspicious of those totalising notions of
culture which assume … the achievement of a whole and coherent “society” or “community”’
(1993, ix), along with Latouche's (1984) account of critical epistemology, to argue that even in-
group cultural research in order to ‘know’ and record a culture risks fixing that culture as an object
of knowledge, and is at least in tension with the project of revitalizing it. Cultural studies, to the
extent that it is committed to the imperative of ongoing critique, and its challenge to discourses of
reified and institutionalized culture, propose potentially more enabling pathways to the
decolonization of culture than those committed to preserving culture in the name of tradition, or to
entrepreneurial agency, subsuming culture to the instrumental terms of the neo-liberal market.
[ABSTRACT FROM AUTHOR]
Copyright of Continuum: Journal of Media & Cultural Studies is the property of Routledge

Neylan, S. (2013). Unsettling British Columbia: Canadian Aboriginal Historiography, 1992-2012. 11: 845-
858.
This is the second of two essays examining the recent historiography of Canadian Aboriginal
History published roughly in the last two decades (1992-2012) using a regional focus - British
Columbia. Historians have been touched by trends outside their own discipline, even from beyond
the academy. Aboriginal land claims, rights litigation, and landmark cases originating in BC, such
as Delgamuukw, have made historians more aware of constructions of history in the courts.
Scholars writing about Aboriginal history in British Columbia reference popular and community
histories and education curricula alongside academic works. The fixation on colonialism has kept
Native-Settler relations at the forefront. Recently, however, the scholarship has begun to push past
mere explorations of BC's Aboriginal peoples in colonial history to consider colonialism within
Aboriginal history and epistemologies. Indigenous-centric scholarship has demanded a more
substantial voice in the production of histories, some insisting on exclusivity. At the same time,
academic historians seek out opportunities for cross-cultural dialogues and listen attentively to
alternative histories bringing them into the professional scholarship even at the cost of 'unsettling'
historical narratives. [ABSTRACT FROM AUTHOR]

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Copyright of History Compass is the property of Wiley-Blackwell

Neeganagwedgin, E. (2013). "ANCESTRAL KNOWLEDGES, SPIRITUALITY AND INDIGENOUS

NARRATIVES AS SELF-DETERMINATION." AlterNative: An International Journal of Indigenous Peoples
9(4): 322-334.
Indigenous knowledge systems and spiritual traditions are intricately interwoven. They sustained
First Nations peoples for centuries, are part of the everyday lives of Indigenous peoples and are at
the core of Indigenous epistemologies. This paper argues that, despite the adverse impacts of
Canada's colonial policies on Indigenous peoples, their ancestral knowledge systems and
spirituality guide and nourish them as they navigate their way through contemporary educational
and everyday life contexts. I specifically examine how several Indigenous women, many of whom
experienced systemic discrimination, use spirituality to cope with and overcome everyday lived
oppression. Their narratives form the basis of the analysis. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Mungwini, P. (2013). "African modernities and the critical reappropriation of indigenous knowledges:
Towards a polycentric global epistemology." International Journal of African Renaissance Studies 8(1):
78-93.
The intellectual rehabilitation of African knowledge systems remains an important moral, political
and epistemological project for postcolonial Africa. It entails challenging those disparaging
discourses about Africa and its supposed ineptitude that served as the pretext for the questionable
right of conquest. This work argues that the best way to deal with the colonial past and its painful
reality is not to dwell on its ills, but to use it as a platform from which to rebuild forms of
consciousness and epistemic possibilities that reaffirm African forms of knowing. This is where the
critical reappropriation of indigenous epistemologies becomes important. Reappropriation, like
renaissance, considers the return to the past as a return to initiative. The aim is to attain a
polycentric global epistemology in which the imperium and tyranny of Western epistemology give
way to the creation of a world into which many worlds can fit. The promise of a genuine African
modernity is not found in a life of mimesis, but in the ability to reappropriate indigenous forms of
knowledge capable of providing alternative interpretive and normative frameworks upon which the
epistemic liberation of Africa can be grounded. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of African Renaissance Studies is the property of Routledge

Meyer, M. A. (2013). "Holographic Epistemology: Native Common Sense." China Media Research 9(2):
94-101.
We communicate through our world view shaped within knowledge systems prioritized by the
needs of people and the lessons of place. This article simplifies indigenous epistemology with the
latest insight of post-quantum sciences. Holographic principles and practices are used to design a
(k)new understanding of the philosophy of knowledge inclusive of all three aspects of nature:
physical, mental, and spiritual. Holographic epistemology details the simultaneity of this trilogy
without collapsing knowledge into dogma or well-intentioned patterns of philosophy that instead
oppress, dismiss and make uniform. Indigenous epistemology combining with quantum clarity
creates a new-old-wisdom helping simplify complexity into purpose and common sense once again
so observable knowledge can be valued once more. We are moving from text into context through
consciousness and the crisp qualities found in active engagement. Ulu ka le'ale'a. Let joy rise!
[ABSTRACT FROM AUTHOR]
Copyright of China Media Research is the property of Edmondson Intercultural Enterprises

Meitzer, J. and C. Rojas (2013). "Narratives and imaginarles of citizenship in Latin America." Citizenship
Studies 17(5): 525-529.
An introduction is presented which discusses various articles within the issue on topics including
categories of citizenship in Columbia, role of indigenous politics in interrupting European

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 epistemologies and liberal versions of citizenship, and a highway development project in Santiago,
Chile.

Mehta, K., et al. (2013). "AcademIK Connections: Bringing Indigenous Knowledge and Perspectives into
the Classroom." Journal of Community Engagement & Scholarship 6(2): 83-91.
Indigenous knowledge is local knowledge aggregated by communities over generations, reflecting
many years of experimentation and innovation in all aspects of life. Unfortunately, positivist
thinking has become the dominant epistemic culture within the academic and professional arenas
and leads to the systematic marginalization of alternate ways of knowing, learning, and doing.
Educating global-minded social problem-solvers necessitates bringing knowledge and
perspectives of indigenous people with different epistemologies and philosophies of life into the
classroom. Penn State has produced AcademIK Connections, a series of video clips that provide
engaging stories about the importance of indigenous knowledge systems in developing
entrepreneurial solutions to address community challenges. The video clips feature stories by
individuals that, collectively, represent decades of experience in engaging with indigenous
communities. These individuals come from diverse disciplines and scholarly research traditions
and are known to consciously and respectfully employ indigenous knowledge in their academic
activities. This paper discusses the importance of integrating indigenous knowledge into the
classroom and suggests that the video series can help transform the classroom into an engaging
and intriguing smorgasbord of philosophies and epistemologies. [ABSTRACT FROM AUTHOR]

Martin, D. and M. Seguire (2013). "Creating a Path for Indigenous Student Success in Baccalaureate
Nursing Education." Journal of Nursing Education 52(4): 205-209.
To enhance recruitment and retention of indigenous peoples in nursing education, the University of
Manitoba launched a cohort initiative in 2007. In this article, we describe the background,
implementation, and evaluation of the initiative. Indigenous epistemology was integrated into the
curriculum and pedagogy of prerequisite and beginning nursing courses. A cohort approach
encourages peer support, which boosts individual and group strengths and academic success.
Courses provide students with information about traditional indigenous knowledge, "Western"
science, and how the history of colonialism continues to impact indigenous peoples in North
America. Using the same instructors and advisors, in concert with tutoring, manageable course
loads, and a culturally supportive environment, forges a path for success in indigenous students
pursuing a baccalaureate nursing education. Key elements in the initiative may be adopted by
nurse administrators and educators globally to inform the development of undergraduate nursing
programs for indigenous peoples. [J Nurs Educ. 2013;52(4):205-209.] [ABSTRACT FROM
AUTHOR]

Marin, A. and F. Berkes (2013). "Local people's accounts of climate change: to what extent are they
influenced by the media?" WIREs: Climate Change 4(1): 1-8.
Researchers using local and indigenous people's accounts of climate change in their scientific
work often face scepticism regarding the value of such information. The critics' argument is that
since local and indigenous people are often exposed to the global discourse on climate change,
their observations and information may in fact be reproductions of science popularized through
communication media. There are instances in which local people's accounts of climate change and
impacts thereof may be influenced by how media frame and popularize scientific models and
predictions. However, we propose several reasons why the influence of media reports and
coverage of climate change is usually superficial. First, there are significant differences between
the epistemologies employed by media and those of local people. Although media may be
borrowing local environmental categories, they may be filling them with different content, leading to
incoherence. Second, media accounts are often general and locally irrelevant, in contrast with the
detailed local anchoring of the knowledge often held by people who rely on natural resources for
their livelihoods. Their observations often rely on holistic ways of knowing their environments,
integrating large numbers of variables, and the relationships between these. We propose that
accounts based on such observations are probably not influenced by media framings and that

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 uncovering their underlying 'ways of knowing' would provide valuable additional evidence in
interdisciplinary studies of climate change. WIREs Clim Change 2013, 4:1-8. doi: 10.1002/wcc.199
For further resources related to this article, please visit the WIREs website. [ABSTRACT FROM
AUTHOR]
Copyright of WIREs: Climate Change is the property of Wiley-Blackwell

Lykes, M. B. (2013). "Participatory and Action Research as a Transformative Praxis: Responding to

Humanitarian Crises From the Margins." American Psychologist 68(8): 774-783.
This article reports on a small set of community-based participatory projects designed
collaboratively by and for survivors directly affected by armed conflict in Guatemala and some of
their family members in the North (i.e., in New Orleans, Louisiana, and New England). Local
protagonists deeply scarred by war and gross violations of human rights drew on indigenous
beliefs and practices, creativity, visual performance arts, and participatory and action research
strategies to develop and perform collaborative community based actions. These initiatives
constitute a people's psychosocial praxis. Through their individual and collective narratives and
actions, Mayan and African American women and Latinas perform a psychology from the "two-
thirds world, " one that draws on postcolonial theory and methodology to retheorize trauma and
resilience. These voices, creative representations, and actions of women from the Global South
transform earlier, partial efforts to decenter EuroAmerican epistemologies underlying dominant
models of trauma that reduce complex collective phenomena to individual pathology, refer to
continuous trauma as past, are ahistorical, and universalize culturally particular realities.
[ABSTRACT FROM AUTHOR]
Copyright of American Psychologist is the property of American Psychological Association

Levell, N. (2013). "coppers from the hood: Haida Manga Interventions and Performative Acts." Museum
Anthropology 36(2): 113-127.
In the traditional indigenous economy of the Northwest Coast, copper shields were a highly prized
form of material and symbolic wealth. In many cases, they were requisitioned by colonial
authorities and became part of the ethnographic holdings of museums. Challenging this history of
appropriation and keeping, Michael Nicoll Yahgulanaas created a series of artworks, Haida Manga
Coppers from the Hood (2007), for the exhibition Meddling in the Museum: Michael Nicoll
Yahgulanaas at the Museum of Anthropology at the University of British Columbia. As site-specific
interventions, these Coppers were designed to subvert dominant narratives and practices that
circumscribe ownership of cultural heritage and concomitantly suppress indigenous rights,
epistemologies, and histories. This institutional or indigenized critique was not only evinced in the
display and materiality of the Coppers from the Hood but also iterated and amplified in the
'performative acts,' such as the First Nation speeches delivered at the exhibition opening. This
article explores the interplay between objects and acts, between the tangible and intangible
expressions of museum anthropology that not only index but also instantiate social relations,
indigenous identities, intercultural histories, and the politics of ownership and belonging. I argue
that through these types of material and performative expressions the museum can be understood
as a 'site of persuasion' (Dubin 2011:478; Morphy 2006:473), wherein indigenous peoples,
including activists and artists, continue their struggle to reclaim and animate their cultural heritage,
in old and new forms. [Haida Manga, performative acts, indigenized critique] [ABSTRACT FROM
AUTHOR]
Copyright of Museum Anthropology is the property of Wiley-Blackwell

Krishan, S. (2013). "Discourses on Modernity: Gandhi and Savarkar." Studies in History 29(1): 61-85.
Debates emanate from dualities, situations of conflict, contradictions and paradoxes. Modernity is
a paradox of sorts. So too was the colonial experience. Contrary to popular belief, Gandhi looked
at the Indian traditions and ways of life from the perspective derived from western modernist
epistemology. Our attitude to modernity is bound up, consciously or otherwise, with our
perspective on colonialism as the forerunner of modernity. The word ‘modernity’ has varied
connotations. In the present context, it is to be understood, chiefly, as western Enlightenment

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 modernity mediated through European colonialism. But the perception of Gandhi and V.D.
Savarkar differed regarding western Enlightenment modernity as there were differences of opinion
between them on almost every political and social issue and methods of struggle against
colonialism. These differences were rooted actually in their understanding of modernity, its
epistemologies and variants prevalent in Europe, their relevance for Indian context and national
liberation struggle. Gandhi’s may appear to be rooted in indigenous traditions but he also inherited
the ‘scientific temper’ and methods and weapons of struggle which ‘modern politics’ has brought to
forefront in Europe and America. Savarkar, on the other hand, was influenced by the intellectual
trends which forged the weapons for the Right-wing politics in Europe. Gandhi appears to be
always open to dialogue even though his position may be very dogmatic on certain issues but
Savarkar is free from ambivalences that resurface repeatedly in Gandhi. The reflection is to be
found in their political, literary, philosophical and other discourses, providing contexts in which
debates unfold concerning customs, laws, religions, languages, generations, regions and ends and
means controversy. They underpin controversies over the relationship of the individual to the
collective. [ABSTRACT FROM PUBLISHER]
Copyright of Studies in History is the property of Sage Publications Inc.

Kelly, J. (2013). "Decolonizing sexual health nursing with Aboriginal women." The Canadian journal of
nursing research = Revue canadienne de recherche en sciences infirmieres 45(3): 50-65.
Nurses striving to provide quality health care for and with Indigenous individuals and communities
in Australia face particular challenges. Past and present discriminatory or non-responsive health-
care practices and policies have caused many Aboriginal women and their families to mistrust
health-care professionals and practices. It is vital that nurses develop culturally safe and respectful
ways of working in partnership with Aboriginal colleagues and clients. The author discusses how
nurses in both Canada and Australia have drawn on critical and postcolonial feminist theories,
Indigenous epistemologies and methodologies, and models of cultural safety to develop a more
responsive, decolonizing approach to health care and training. Two practice examples from the
Australian context highlight both the challenges and the benefits of incorporating decolonizing
approaches into practice. The similarities in and differences between situations reveal a clear need
for responsive and flexible decolonizing approaches.

Hertz, J. (2013). "Native American Poetry in the Academy: Recognizing the Potential and Peril of Ethnic
Studies Formations for Indigenous Cultures." Teaching American Literature 6(2/3): 24-32.
Outside of tribal colleges and Native American Studies departments, cultural preservation and
production becomes tactical, finding space in Ethnic Studies courses based on multiculturalist
models. Misguided and/or under-funded teachers and administrators attempt to graft Native culture
onto the corporatized University tree as some kind of minority branch. This tokenization bears no
fruit conflating North American indigeneity with postcolonialism and melting pot pluralism.
Successful curriculum enacts reciprocity: a good Native literature class does not simply add texts
to the American canon; it historicizes and theorizes indigenous storytelling with endogenous
methodologies and epistemologies. The potential for non-Native teachers to perform this work
exists despite their difference. However, the deep contextualization necessary to this field gives
these potential allies a very difficult job. Not only must they help students see beyond racist
stereotypes and nationalistic ideologies, they must recognize their own limits, what they do not and
cannot know. Applying theoretical insights on this topic from Paula Gunn Allen, Elizabeth Cook-
Lynn, Scott Lyons, and Craig Womack, I analyze Creek and Pan-Indian mythologies in the poetry
of Joy Harjo, focusing on her treatment of the Deer Woman spirit. I theorize and model a
pedagogical approach to Native poetry for non-Native teachers. [ABSTRACT FROM AUTHOR]

Harrison, N. (2013). "Country teaches: The significance of the local in the Australian history curriculum."
Australian Journal of Education (Sage Publications Ltd.) 57(3): 214-224.
This article develops the case for a greater focus on the teaching of local histories in the Australian
Curriculum: History. It takes as its starting point an Indigenous epistemology that understands
knowledge to be embedded in the land. This connection between knowledge and country is used

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 to examine recent literature on whether the teaching of history in schools can succeed in the
context of the new Australian history curriculum. Various proposals from academics to develop a
framework that can be used to select appropriate content and approaches to teaching history in
Australia are explored. It questions whether a geographically dispersed and diverse body of
students can ever be engaged with knowledge that is often taught far from the place of its making.
This article eschews the traditional concepts used by historians to teach and interpret history, in
order to observe how the country can teach the student. [ABSTRACT FROM PUBLISHER]
Copyright of Australian Journal of Education (Sage Publications Ltd.) is the property of Sage Publications,
Ltd.

Guenther, J., et al. (2013). "Red Dirt Thinking on Educational Disadvantage." Australian Journal of
Indigenous Education 42(2): 100-110.
When people talk about education of remote Aboriginal and Torres Strait Islander students, the
language used is often replete with messages of failure and deficit, of disparity and problems. This
language is reflected in statistics that on the surface seem unambiguous in their demonstration of
poor outcomes for remote Aboriginal and Torres Strait Islander students. A range of data support
this view, including the National Action Plan—Literacy and Numeracy (NAPLAN) achievement
data, school attendance data, Australian Bureau of Statistics Census data and other compilations
such as the Productivity Commission's biennial Overcoming Indigenous Disadvantage report.
These data, briefly summarised in this article, paint a bleak picture of the state of education in
remote Australia and are at least in part responsible for a number of government initiatives (state,
territory and Commonwealth) designed to ‘close the gap’. For all the programs, policies and
initiatives designed to address disadvantage, the results seem to suggest that the progress, as
measured in the data, is too slow to make any significant difference to the apparent difference
between remote Aboriginal and Torres Strait Islander schools and those in the broader community.
We are left with a discourse that is replete with illustrations of poor outcomes and failures and does
little to acknowledge the richness, diversity and achievement of those living in remote Australia.
The purpose of this article is to challenge the ideas of ‘disadvantage’ and ‘advantage’ as they are
constructed in policy and consequently reported in data. It proposes alternative ways of thinking
about remote educational disadvantage, based on a reading of relevant literature and the early
observations of the Cooperative Research Centre for Remote Economic Participation's Remote
Education Systems project. It is a formative work, designed to promote and frame a deeper
discussion with remote education stakeholders. It asks how relative advantage might be defined if
the ontologies, axiologies, epistemologies and cosmologies of remote Aboriginal and Torres Strait
Islander families were more fully taken into account in the education system's discourse within/of
remote schooling. Based on what we have termed ‘red dirt thinking’ it goes on to ask if and what
alternative measures of success could be applied in remote contexts where ways of knowing,
being, doing, believing and valuing often differ considerably from what the educational system
imposes. [ABSTRACT FROM PUBLISHER]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Graddy, T. G. (2013). "Regarding biocultural heritage: in situ political ecology of agricultural biodiversity in
the Peruvian Andes." Agriculture & Human Values 30(4): 587-604.
This paper emerges from and aims to contribute to conversations on agricultural biodiversity loss,
value, and renewal. Standard international responses to the crisis of agrobiodiversity erosion focus
mostly on ex situ preservation of germplasm, with little financial and strategic support for in situ
cultivation. Yet, one agrarian collective in the Peruvian Andes—the Parque de la Papa (Parque)—
has repatriated a thousand native potatoes from the gene bank in Lima so as to catalyze in situ
regeneration of lost agricultural biodiversity in the region. Drawing on participant action research
and observation, this paper engages with the projects underway at the Parque—as well as
“indigenous biocultural heritage” (IBCH), the original action-framework guiding the Parque’s work.
IBCH grounds the ecology of successful crop diversity within the Andean cosmovisión, or
worldview—which is included, but marginalized, in mainstream agrobiodiversity conservation

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 policies. The IBCH concept counters apolitical renderings of agrobiodiversity erosion, arguing that
this disregard of biocultural heritage perpetuates colonialist devaluations of efficacious “traditional
ecological knowledge” and epistemologies. Accordingly, this paper discerns here an on-site, or in
situ, political ecology of agricultural biodiversity conservation. [ABSTRACT FROM AUTHOR]
Copyright of Agriculture & Human Values is the property of Springer Nature

Gibbs, L. M. (2013). "Bottles, Bores, and Boats: Agency of Water Assemblages in Post/Colonial Inland
Australia." Environment and Planning A 45(2): 467-484.
Australian water politics is marked by conceptual and bureaucratic separation of water as discrete
matter. The source of this politics of separation is colonial relations with water and the Australian
continent. Yet, analysis of the materiality of water illuminates the agency of water as part of an
assemblage. This paper seeks to unsettle the treatment of water as separate, discrete matter. It
asks how political responses to the public problem of water would change were we to take
seriously the vitality of nonhuman bodies. In order to investigate this question, the paper presents
an analysis of six objects from the inland deserts of eastern central Australia--two bottles, two
bores, and two boats--derived from field and archival research. The analysis draws on recent
material approaches and a broadly postcolonial literature to argue that 'taking seriously' the matter
of water might provide a productive means of reframing the politics of water, by using the concept
of the 'agency of assemblages' to replace the notion of water as separate. Furthermore, paying
greater attention to local Indigenous knowledge provides an alternate epistemology upon which to
base decision-making, which both unsettles the separation of water and contributes to an ongoing
process of decolonisation.

Coetzee, J. K., et al. (2013). "Training for Advanced Research in the Narrative Study of Lives Within the
Context of Political and Educational Transformation: A Case Study in South Africa." Forum: Qualitative
Social Research / Qualitative Sozialforschung 14(2): 1-18.
It is widely accepted that the humanities and social sciences in South Africa have stagnated since
the end of the anti-apartheid struggle in this country. This article argues that a programme in The
Narrative Study of Lives provides a platform for establishing and strengthening a significant
component of the training of social and human scientists. Its essence is epistemologically related
to indigenous knowledge, cultural transmission and community engagement, and it can therefore
contribute towards a democratisation of knowledge. The programme is situated in a participatory
learning environment and the supervisors aim for students to assimilate new knowledge at a deep
level, engage critically with it and apply it in ways that demonstrate their solid grasp of content and
research processes. In addition to this focus on thesisas- product, supervision is also concerned
with the person-as-product. The programme aims at building students' capacity to master and
apply metatheory, substantive theory as well as qualitative research methodology. The
epistemology of The Narrative Study of Lives programme is largely based on the
phenomenological/interpretivist tradition and it largely operates within an idealist theory of
knowledge. The program does emphasise, however, the need to straddle the often-irresolvable
antagonisms of subject and object, micro and macro, objectivist and constructivist, and structure
and agency. For this reason students are sensitised to distinguish between the biographical,
institutional/organisational and the societal contexts within which narratives should be analysed.
[ABSTRACT FROM AUTHOR]
Copyright of Forum: Qualitative Social Research / Qualitative Sozialforschung is the property of Forum
Qualitative Social Research

Chafe, W. (2013). "Three approaches to the evaluation of knowledge." Discourse Studies 15(5): 501-517.
What follows is a byproduct of a larger work in progress that tries to show the benefits of a
‘thought-oriented’ linguistics, in contrast to the traditional ‘sound-oriented’ approach (Chafe, in
press). It seems obvious that language begins with thoughts in the mind of a speaker and ends
with some facsimile of those thoughts in the mind of a listener. Sounds make this communication
possible, but they are not the driving force behind the structure that language takes. Because
sounds are accessible to public observation and thoughts are not, linguistics has always tilted

304
 toward the sounds. I believe, however, that much becomes clearer if thoughts are given the
attention they deserve. Among other things, thoughts offer a target for triangulation from multiple
perspectives. A compelling illustration is the special attention language gives to number marking
(singular, dual, plural, etc.), which can be more fully understood in the context of ‘subitizing’,
studied by psychologists as the special way the mind processes very small numbers. Yet neither
linguists nor psychologists seem to have noticed the mutual relevance of these two phenomena.
Another illustration can be found in the relation of past tense to memory. The fact that various
languages exhibit multiple past tenses suggests that memories from different periods are
qualitatively different, but psychologists are more likely to study how well things are remembered,
not how they differ. Linguistics could thus serve as a motivation to broader psychological research.
To this list of converging concerns one can add the linguistic expression of ‘modality’, which clearly
has broader ramifications. This article has prodded me to look a little further in that direction,
incorporating the preoccupation with epistemology that is conspicuous in many indigenous
languages of the Western hemisphere. The following, then, is a tentative exploration based on
three languages I happen to know something about. Its incompleteness should be obvious, but I
hope to carry it further. [ABSTRACT FROM AUTHOR]
Copyright of Discourse Studies is the property of Sage Publications, Ltd.

Castleden, H., et al. (2013). "Settlers unsettled: using field schools and digital stories to transform
geographies of ignorance about Indigenous peoples in Canada." Journal of Geography in Higher
Education 37(4): 487-499.
Geography is a product of colonial processes, and in Canada, the exclusion from educational
curricula of Indigenous worldviews and their lived realities has produced "geographies of
ignorance". Transformative learning is an approach geographers can use to initiate changes in
non-Indigenous student attitudes about Indigenous epistemologies and ontologies. This study
explores non-Indigenous student perspectives concerning a field school and digital storytelling as
transformative experiences within the context of an "Indigenous Perspectives on Environmental
Management" course; they were asked to reflect on their course experience. Findings indicate that
students found both to be effective and important steps in the transformation of their own
worldviews. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Geography in Higher Education is the property of Routledge

Briggs, J. (2013). "Indigenous knowledge: A false dawn for development theory and practice?" Progress in
Development Studies 13(3): 231-243.
Recent debates on indigenous knowledge have tended to focus on building up even more case
study material of good practice in indigenous knowledge at the local level; the integration of
indigenous and scientific knowledge; and the trend towards increased co-option of indigenous
knowledge into the current neoliberal discourse. However, indigenous knowledge may have
reached something of an impasse in that it has had little impact on development practice. A way
around the impasse may be to conceptualize indigenous knowledge more as a way of knowing, or
as a process or practice, with less emphasis on content and more on epistemology. [ABSTRACT
FROM AUTHOR]
Copyright of Progress in Development Studies is the property of Sage Publications, Ltd.

Aveling, N. (2013). "‘Don't talk about what you don't know’: on (not) conducting research with/in
Indigenous contexts." Critical Studies in Education 54(2): 203-214.
This article raises the recurrent question whether non-indigenous researchers should attempt to
research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we
have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous
communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish
our roles as researchers within Indigenous contexts and make way for Indigenous researchers.
Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey
that has culminated in the realization that it is not my place to conduct research within Indigenous
contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous

305
 epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous
researchers. Coming as I do, from a position of relative power, I can also contribute in some small
way to the project of decolonizing methodologies by speaking ‘to my own mob’. [ABSTRACT
FROM AUTHOR]

al-Nahar, M. and G. A. Clark (2013). "PROBLEMS AND PROSPECTS in the Practice of

Paleoarchaeology in Jordan." Near Eastern Archaeology 76(4): 196-203.
Using the Paleolithic in Jordan as an example, we review aspects of international, multidisciplinary
collaboration that can lead to areas of conflict between foreign and indigenous archaeologists. We
begin with some observations on the logic of inference to underscore problems arising from
differences in the intellectual traditions involved in this research. This excursion into epistemology
(how we know what we think we know about the past) is followed by an analysis of the practical
considerations that can create difficulties in various aspects of the research process, from proposal
writing through final publication. We conclude with suggestions to alleviate these problems and
discuss where to situate paleoarchaeology within the larger context of transnational collaboration.
[ABSTRACT FROM AUTHOR]
Copyright of Near Eastern Archaeology is the property of University of Chicago Press

Young, F. W. (2012). "'I Hē Koe? Placing Rapa Nui." Contemporary Pacific 24(1): 1-30.
In August 2010, conflict between indigenous Rapa Nui people and the Chilean state in "Easter
Island" escalated as Rapa Nui occupied institutions and lands claimed by the Chilean state. This
article introduces competing discourses by which the events of August 2010, as well as
subsequent conflicts, might be assessed: archaeological, tourist, Chilean, indigenous, and
cosmopolitan ethnography. Ethnographic analysis illuminates the point that the nonindigenous
discourses fail to coherently "place" the significance of Rapa Nui people in Easter Island and
hence cannot coherently ground the sense of Rapa Nui resistance. By contextualizing the events
within indigenous epistemology, the events are shown to be continuous with over a century of
rational Rapa Nui resistance to Chilean colonialism on the island. The article thus provides a
discursive ground for interpreting recent and ongoing conflict in Rapa Nui in terms of Rapa Nui
discursive practice. [ABSTRACT FROM AUTHOR]
Copyright of Contemporary Pacific is the property of University of Hawai'i

Yang, L. and A. Wonpat-Borja (2012). Causal Beliefs and Effects upon Mental Illness Identification Among
Chinese Immigrant Relatives of Individuals with Psychosis. 48: 471-476.
Identifying factors that facilitate treatment for psychotic disorders among Chinese-immigrants is
crucial due to delayed treatment use. Identifying causal beliefs held by relatives that might predict
identification of 'mental illness' as opposed to other 'indigenous labels' may promote more effective
mental health service use. We examine what effects beliefs of 'physical causes' and other non-
biomedical causal beliefs ('general social causes', and 'indigenous Chinese beliefs' or culture-
specific epistemologies of illness) might have on mental illness identification. Forty-nine relatives of
Chinese-immigrant consumers with psychosis were sampled. Higher endorsement of 'physical
causes' was associated with mental illness labeling. However among the non-biomedical causal
beliefs, 'general social causes' demonstrated no relationship with mental illness identification, while
endorsement of 'indigenous Chinese beliefs' showed a negative relationship. Effective treatment-
and community-based psychoeducation, in addition to emphasizing biomedical models, might
integrate indigenous Chinese epistemologies of illness to facilitate rapid identification of psychotic
disorders and promote treatment use. [ABSTRACT FROM AUTHOR]
Copyright of Community Mental Health Journal is the property of Springer Nature

Wood, L. (2012). "'Every teacher is a researcher!': Creating indigenous epistemologies and practices for
HIV prevention through values-based action research." SAHARA J : journal of Social Aspects of HIV/AIDS
Research Alliance 9 Suppl 1: S19-S27.
Since gender is an undisputed driver of HIV infection, teachers concerned with HIV prevention
education should ideally encourage critical awareness of and culturally sensitive practices around

306
 gender inequalities. Many interventions and programmes have been developed for teachers to
enable them to do this, however most have met with limited success. This article proceeds from
the viewpoint that for HIV-prevention interventions to be sustainable and effective, teachers should
be actively engaged in their design, implementation and evaluation. It outlines how teachers in an
HIV prevention programme utilised an action research design to explore their own gender
constructs as a necessary first step to the creation of more gender-sensitive school climates and
teaching practices. This values-based self-enquiry moved the teachers to action on two levels:
first, to adopt a more gender-sensitive approach in their own personal and professional lives and
second, to take action to challenge gender inequalities within their particular educational contexts.
Evidence is presented to justify the claim that action research of this genre helps teachers to
generate indigenous epistemologies and practices that not only are effective in creating
sustainable and empowering learning environments for HIV prevention education, but also for
teaching and learning in general.

Wegmann, R. (2012). "“Loving Nature” Nature’s Way: Exploring Radical Participation With Nature Through
the Metaphor of Complex, Dynamic Self-Systems." World Futures: The Journal of General Evolution
68(2): 82-92.
The Western metaphor of self-as-identity—as a static, inherently exclusive entity—has been
instrumental, historically, to our radical separation from nature, and still hampers a reviving of
genuine participation with nature. Suggesting an alternative to this metaphor (informed by literacy
as technology), I explore the more nature-informed metaphor of dynamic, complex self-systems,
involving both natural and human subsystems. Through this latter metaphor, I re-vision radical
participation with nature: in the process of perception, in epistemology/ontology, and in the ways of
indigenous, oral cultures. This systems metaphor also sheds contrasting light on literacy-informed,
Western ways. [ABSTRACT FROM AUTHOR]
Copyright of World Futures: The Journal of General Evolution is the property of Routledge

Valero, P., et al. (2012). "Mathematics education and the dignity of being." Pythagoras (10122346) 33(2):
1-9.
On the grounds of our work as researchers, teacher educators and teachers engaging with a
socio-political approach in mathematics education in Colombia, we propose to understand
democracy in terms of the possibility of constructing a social subjectivity for the dignity of being.
We address the dilemma of how the historical insertion of school mathematics in relation to the
Colonial project of assimilation of Latin American indigenous peoples into the episteme of the
Enlightenment and Modernity is in conflict with the possibility of the promotion of a social
subjectivity in mathematics classrooms. We illustrate a pedagogical possibility to move towards a
mathematics education for social subjectivity with our work in reassembling the notion of
geometrical space in the Colombian secondary school mathematics curriculum with notions of
space from critical geography and the problem of territorialisation, and Latin American
epistemology with the notion of intimate space as an important element of social subjectivity.
[ABSTRACT FROM AUTHOR]

Skye, A. D. (2012). "Aboriginal midwifery: a model for change." Journal of Aboriginal Health 6(1): 28-37.
This paper will discuss indigenous knowledge and epistemologies of health and well-being as
essential practices to improving the health status of Aboriginal communities. These methods will
be illustrated through the practice of Aboriginal midwifery and birthing practices currently being
revitalized in Aboriginal communities. Indigenous knowledge of health, well-being, medicine, and
healing practices have historically sustained the health and well-being of Aboriginal communities
for centuries pre-contact. However, these traditional epistemologies of health and healing have
been eroded through centuries of colonial oppression and the imposition of western scientific
methodologies and legislation. Through decades of acculturation, much of the traditional
knowledge of health, medicine and healing has been lost. However, a recent resurgence of
traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the
indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery

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 has resulted in the development of Aboriginal birthing centres that blend traditional knowledge,
medicine and healing practices with contemporary medical services, to provide culturally significant
maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing
centres and services in, Nunavut, Quebec and Ontario. The high quality of community-based
maternal care, access to culturally significant health services - utilizing traditional medicine and
employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting
community healing, cultural revival, and community capacity building. The traditional
methodologies employed by Aboriginal birthing centres will be detailed to exemplify the
significance of indigenous knowledge and epistemologies of health in providing improved health
care services to Aboriginal communities.

Ritchie, J. (2012). "Early Childhood Education as a Site of Ecocentric Counter-Colonial Endeavour in

Aotearoa New Zealand." Contemporary Issues in Early Childhood 13(2): 86-98.
This article draws upon a range of theoretical domains, first to outline the historical rationale for the
urgent changes needed to challenge and transform the dominator culture which has justified
exploitation of Indigenous peoples and the resources of the earth. It invites educators to reconsider
the narratives that are either consciously or inadvertently promoted in our work, suggesting that we
can learn from Indigenous epistemologies in which humans are situated alongside earth others, as
respectful, related guardians and caretakers. It finally draws on some examples from a recent
qualitative study conducted with ten early childhood centres from across Aotearoa, to illuminate
possibilities for enactment of counter-colonial renarrativisation within early childhood settings in
service of an ethical project of enhancing relationalities, reconnecting children and their families
with the more-than-human world. [ABSTRACT FROM AUTHOR]
Copyright of Contemporary Issues in Early Childhood is the property of Sage Publications Inc.

Ramos, A. M. and M. E. Sabatella (2012). "Les newen dans les processus politiques de production et de
socialisation de connaissances-ontologies." The newen in the Political Processes of Production and
Socialization of Knowledge Ontologies. 42(2/3): 13-23.
Under the cosmopolitical proposal -- focused on possible articulations between divergent worlds or
ontologies -- this paper aims to analyze the Mapuche- Tehuelche parliament or Futa Trawün as an
instance of production, transmission and socialization (ngulantuwün) of knowledge ontologies. In
2002, the indigenous communities and organizations of the province of Chubut (Patagonia,
Argentina) decided to resume this ancestral practice in opposition to the private property and
mining on their territories. Our interest in these political meetings lies, on the one hand, on the fact
that its very existence has been defined from an epistemology understood as Mapuche Tehuelche
and, on the other, in the way that the knowledge ontology is renewed as a political practice.
Therefore, we consider that the Futa Trawün is an interesting starting point to carry out a situated
reflection around the relationship between the political and other epis- temic forms of
understanding politics. (English) [ABSTRACT FROM AUTHOR]
En el marco de la propuesta cosmopolítica, centrada en las articulaciones posibles entre mundos u
ontologías divergentes, este trabajo se propone pensar el parlamento o Futa Trawün mapuche-
tehuelche como una instancia de producción, transmisión y socialización (ngulantuwün) de
conocimientosontologías. En el año 2002, las comunidades y organizaciones indígenas de la
provincia de Chubut (Patagonia Argentina) deciden reanudar estar práctica ancestral frente al
avance de la propiedad privada y la minería sobre sus territorios. El interés en estos encuentros
políticos reside, por un lado, en que su misma existencia ha sido definida desde una
epistemología entendida como mapuche-tehuelche, y por el otro, en el modo en que allí se
reactualiza el conocimiento-ontología como una práctica política. Por lo tanto, el Futa Trawün es
un interesante punto de partida para llevar a cabo la reflexión situada en torno a la relación entre
los procesos políticos y otras formas epistémicas de entender la política. (Spanish) [ABSTRACT
FROM AUTHOR]
Dans le cadre de la proposition cosmopolitique, qui est axée sur les articulations possibles entre mondes,
ou ontologies, divergents, le présent article propose une réflexion sur le Futa Trawün, c'est-à-dire
l'assemblée mapuche-tehuelche, en tant qu'instance de production, de transmission et de

308
 socialisation (ngulantuwün) de connaissances-ontologies. En 2002, les communautés et
organisations autochtones de la province de Chubut (Patagonie argentine) ont décidé de rétablir
cette pratique ancestrale face à la progression de la propriété privée et des exploitations minières
sur leurs territoires. L'intérêt de ces réunions politiques réside, d'une part, dans le fait que leur
existence même est fondée sur une épistémologie considérée comme mapuche-tehuelche et,
d'autre part, dans le fait que la réactualisation des connaissances-ontologies y devient une
pratique politique. Le Futa Trawün semble donc un point de départ intéressant pour une réflexion
sur la relation entre les processus politiques et d'autres manières épisté- miques d'envisager la
politique. (French) [ABSTRACT FROM AUTHOR]
Copyright of Recherches Amérindiennes au Québec is the property of Société Recherches autochtones
au Québec

Porr, M. and H. Bell (2012). "'Rock-art', 'Animism' and Two-way Thinking: Towards a Complementary
Epistemology in the Understanding of Material Culture and 'Rock-art' of Hunting and Gathering People."
Journal of Archaeological Method & Theory 19(1): 161-205.
In recent years, the concept of 'animism' has gained considerable popularity among archaeologists
in exploring non-Western expressions of material culture. This development has also influenced
recent academic approaches towards the study of 'rock-art' of people living as hunter and
gatherers or in a hunting and gathering tradition. We argue here that attempts in this direction so
far are generally compromised, because they fail to take Indigenous philosophies and intellectual
contributions seriously. Any concern with Indigenous material expressions, including so-called
rock-art, has to involve a critical re-assessment of academic discourse itself and a challenge to the
primacy of Western scientific and literary, academic methodologies. With reference to the 'rock-art'
and the world-view of the Ngarinyin (Kimberley, Northwest Australia), we present some preliminary
thoughts for the development of an alternative interpretative framework, while offering a (much
needed) legitimacy to another more balanced epistemology. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Archaeological Method & Theory is the property of Springer Nature

Ndimande, B. S. (2012). "Decolonizing Research in Postapartheid South Africa: The Politics of

Methodology." Qualitative Inquiry 18(3): 215-226.
This article emanates from an in-depth qualitative study that examined ideological beliefs among
Indigenous parents regarding school desegregation and school “choice” policies in South Africa.
The author discusses the politics of qualitative research design and methodology along two
primary dimensions: decolonizing research and the importance of Indigenous languages in
research. First, the author argues that the language used in qualitative interviews should be
situated within the larger sociocultural context of the inquiry in order to affirm and reinforce cultural
identities of research participants, not just of the researcher. Second, the author contends that
decolonizing approaches in research interrupt and interrogate colonial tendencies at multiple
levels, thereby challenging traditional ways of conducting qualitative research. Following on Smith,
and Mutua and Swadener, and Denzin, Lincoln, and Smith, and others, the author argues that
decolonizing approaches and culturally affirming linguistic choices in research have the potential to
return marginalized epistemologies to the center. [ABSTRACT FROM PUBLISHER]
Copyright of Qualitative Inquiry is the property of Sage Publications Inc.

Murton, B. (2012). "Being in the place world: toward a Māori “geographical self”." Journal of Cultural
Geography 29(1): 87-104.
The concept of place is central to geography, and is also seminal to the thinking of Indigenous
peoples, including the Māori of Aotearoa/New Zealand. However, few geographical studies of
Indigenous peoples have used conceptions of place that depart from Western modes of
representation. This article explores how the phenomenological concept of the “geographical self”
can illuminate Māori thought about self, body, landscape, and place. It uses an approach known as
kaupapa Māori, which while based in European epistemology enables us to identify relevant
aspects of the Māori knowledge system and weave them into academic theories and
methodologies. Three dimensions of Māori knowledge (genealogy as a way of knowing things,

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 understandings of time, and the importance of the spoken word rather than visual representation)
are used to demonstrate how Māori identify themselves, conceptualize the body as an arbiter of
interaction with the environment, and create landscape through place naming. It is argued that for
Māori the world is represented, indeed created, in speech and the act of naming, including the
naming of places, which impresses ancestors and deities into the landscape in such a way that a
place and its knowledge cannot be separated. [ABSTRACT FROM PUBLISHER]
Copyright of Journal of Cultural Geography is the property of Routledge

McGinty, S. (2012). "Engaging Indigenous Knowledge(s) In Research And Practice." GEMA Online
Journal of Language Studies 12(1): 5-15.
Researching education for students of Indigenous Studies means addressing the philosophical,
theoretical and practical questions that arise when a researcher from one culture begins research
with people from another language and culture. Specifically, Indigenous peoples across the world
contest research that frames them within a deficit discourse, as well as research that is done 'on
them' rather than 'with them'. Indigenous people have advocated for their ontologies and
epistemologies to be recognised within the academy, alongside the Western Canon of knowledge
and research processes. In this context, this paper will address three issues of importance for non-
Indigenous researchers working with Indigenous peoples. Firstly, preparing yourself to do
Indigenous research by being a top quality researcher yourself and, when invited, to learn from
Indigenous peoples about their knowledges. This is, of course, regulated by factors such as
gender, age, expertise and relationships with Indigenous peoples. Secondly, preparing Indigenous
students to become top quality researchers themselves, seeking opportunities to create new
knowledge in that culturally diverse space. This includes challenging the boundaries of the
academy to include Indigenous knowledges and practices in thesis production (McGinty, Koo, &
Saeidi, 2010). Thirdly, preparing non-Indigenous students to do quality Indigenous research which
includes knowing your limitations, having a commitment to building Indigenous research capacity
and operating in an environment of deep respect for those you are working with. Examples from
research projects and student theses will illustrate these issues. [ABSTRACT FROM AUTHOR]
Copyright of GEMA Online Journal of Language Studies is the property of GEMA Online Journal of
Language Studies

Magnat, V. (2012). "Can Research Become Ceremony? Performance Ethnography and Indigenous
Epistemologies." Canadian Theatre Review(151): 30-36.
Pioneered by Victor Turner and further developed by Dwight Conquergood and Norman K. Denzin,
performance ethnography foregrounds the experiential, reflexive, intersubjective, and embodied
dimensions of performance. Moreover, performance ethnography proposes to integrate the
Indigenous critique of Euro-American research, and supports collaborations between Indigenous
and non-Indigenous scholars. How, then, might Indigenous epistemologies and methodologies
rooted in traditional cultural practices contribute to the future(s) of performance ethnography?
Decolonizing performance ethnography necessarily entails redefining both ethnographic research,
shaped by the contested discipline of anthropology, and performance practice, linked to Euro-
American conceptions of theatre. Drawing from the work of Linda Tuhiwai Smith, Manulani Aluli
Meyer, Shawn Wilson, and Floyd Favel, the author asks whether performance ethnography,
informed and possibly transformed by Indigenous perspectives, can become a way of engaging in
research that contributes not only to our survival, but to the survival of all living species and of the
natural world which we co-inhabit. [ABSTRACT FROM AUTHOR]
Copyright of Canadian Theatre Review is the property of University of Toronto Press

Luque, D., et al. (2012). "Politica ambiental y territorios indigenas de Sonora. (Sonora Environmental
Policy and Indigenous Territories. With English summary.)." Estudios Sociales 20: 253-280.
Environmental policy in Mexico is already part of the national security agenda. However, one of its
key planning instruments, the OET (Ecological and Territorial Planning), is not having the expected
impact. Indigenous peoples and territories should be considered as a strategic sector, if OET is to
be implemented. However, a closer look into the current state of affairs is necessary. Therefore, a

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 socio-environmental analysis is performed on the Sonoran biocultural complexes, from the political
economy and biocultural perspectives. This interdisciplinary analysis combines the epistemologies
and methodologies of the social and ecological sciences. The socio-environmental analysis is
organized using two major themes, contemporary territoriality and indigenous community. We
conclude that OET in its actual format is not operational, thus, several recommendations to
increase its efficiency are presented. Lastly, we underline the importance of attention to biocultural
complexes as a first step towards environmental justice, as well as its capacity to influence in favor
of global environmental issues, such as climate change and water quality and availability.

Luque, D., et al. (2012). "Política ambiental y territorios indígenas de Sonora." Sonora environmental
policy and indigenous territories.(2): 253-280.
Environmental policy in Mexico is already part of the national security agenda. However, one of its
key planning instruments, the OET (Ecological and Territorial Planning), is not having the expected
impact. Indigenous peoples and territories should be considered as a strategic sector, should OET
is to be implemented. However a closer look into the current state of affairs is necessary.
Therefore, a socio-environmental analysis is performed on the Sonora biocultural complexes, from
the political ecology and biocultural perspectives. This interdisciplinary analysis conjugates the
epistemologies and methodologies of the social and ecological sciences. The socio-environ-mental
analysis is organized using two major themes, contemporary territorialiry and indigenous
community. We conclude that OET in its actual format is not operational, thus, several
recommendations to increase its efficiency are presented. Lastly, we underline the importance of
attention to biocultural complexes as a first step towards environmental justice, as well as its
capacity to influence in favor of global environ-mental issues, such as climate change and water
quality and availability. (English) [ABSTRACT FROM AUTHOR]
La política ambiental en México ya es parte de la agenda de seguridad nacional, sin embargo, uno de sus
instrumentos de planeación clave es el OET (Ordenamiento Ecológico del Territorio), el cual no ha
logrado el impacto previsto. Se propone a los pueblos y territorios indígenas de Sonora como
sector estratégico para la implementación de los OET, para lo cual se considera necesario
profundizar en su problemática actual. Por ello, se realiza un análisis socioambiental de los
complejos bioculturales de Sonora, a partir del marco de reflexión de la ecología política y la
perspectiva biocultural. Esto se logra a partir de un análisis interdisciplinario donde se conjugan
epistemologías y metodologías de los campos de las ciencias sociales y de la ecología. El análisis
socioambiental se organiza a partir de dos grandes temas: la territorialidad y la comunidad
indígena contemporánea. Se concluye que el formato actual de los OET es poco operativo, por lo
que se dan recomendaciones para eficientar su implementación. Por último, se resalta la
importancia de la atención de los complejos biocultu-rales, en primera instancia como un tema de
justicia ambiental, así como por su capacidad para incidir a favor de los temas globales
ambientales, como el cambio climático y la disponibilidad y calidad del agua. (Spanish)
[ABSTRACT FROM AUTHOR]
Copyright of Estudios Sociales: Revista de Alimentación Contemporánea y Desarrollo Regional is the
property of Estudios Sociales, Revista de Investigacion Cientifica

Lingard, B., et al. (2012). "Education policy as numbers: data categories and two Australian cases of
misrecognition." Journal of Education Policy 27(3): 315-333.
While numbers, data and statistics have been part of the bureaucracy since the emergence of the
nation state, the paper argues that the governance turn has seen the enhancement of the
significance of numbers in policy. The policy as numbers phenomenon is exemplified through two
Australian cases in education policy, linked to the national schooling reform agenda. The first case
deals with the category of students called Language Backgrounds Other than English (LBOTE) in
Australian schooling policy – students with LBOTE. The second deals with the ‘closing the gap’
approach to Indigenous schooling. The LBOTE case demonstrates an attempt at recognition, but
one that fails to create a category useful for policy-makers and teachers in relation to the language
needs of Australian students. The Indigenous case of policy misrecognition confirms Gillborn’s
analysis of gap talk and its effects; a focus on closing the gap, as with the new politics of

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 recognition, elides structural inequalities and the historical effects of colonisation. With this case,
there is a misrecognition that denies Indigenous knowledges, epistemologies and cultural rights.
The contribution of the paper to policy sociology is twofold: first in showing how ostensive politics
of recognition can work as misrecognition with the potential to deny redistribution and secondly
that we need to be aware of the socially constructed nature of categories that underpin
contemporary policy as numbers and evidence-based policy. [ABSTRACT FROM PUBLISHER]
Copyright of Journal of Education Policy is the property of Routledge

LaFrance, J., et al. (2012). "Culture writes the script: On the centrality of context in indigenous evaluation."
New Directions for Evaluation 2012(135): 59-74.
Context grounds all aspects of indigenous evaluation. From an indigenous evaluation framework
(IEF), programs are understood within their relationship to place, setting, and community, and
evaluations are planned, undertaken, and validated in relation to cultural context. This chapter
describes and explains fundamental elements of IEF epistemology and method and gives several
examples of these elements from evaluations in American Indian communities. IEF underscores
the importance of putting context ahead of method choice and suggests that context exerts an
even greater impact than previously recognized. © Wiley Periodicals, Inc., and the American
Evaluation Association. [ABSTRACT FROM AUTHOR]

Knowles, F. E. (2012). "Toward emancipatory education: an application of Habermasian theory to Native

American educational policy." International Journal of Qualitative Studies in Education (QSE) 25(7): 885-
904.
This piece is an examination of the efficacy of the use of Habermasian models of communication
and education in developing an effective emancipatory model of education for Native American
populations. The general field of epistemology, from the dominant and Native American
perspectives, will be explored to determine the overlap between the Habermasian view and that
exhibited in the Native American perspective. The work is driven by the foundation premise that
the Habermasian method allows for the broadening of epistemology to include indigenous ways of
knowing, subsequently enhancing Native American pedagogy. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Studies in Education (QSE) is the property of Routledge

Jacobson-Konefall, J. (2012). "DIGITAL MODALITIES OF SITED MEMORY." AlterNative: An International

Journal of Indigenous Peoples 8(3): 264-276.
This paper analyses a new media art projection in Winnipeg, Canada. The projection of digital
animations visually illustrates the narrative of Sky Woman, a North American indigenous creation
myth, and is to be installed over the Assiniboine River at The Forks, a Manitoba tourism and
heritage site located in downtown Winnipeg. After projecting the work at the site, the artists intend
to share the animated projection via online databases such as YouTube. Given that The Forks is
the actual location of the event described in the Sky Woman story, there is a direct and specific
relationship imagined between the geographic place that the projection will occupy and its content
and form. The various elements of this installation--place, content and form--posit a contemporary
indigenous epistemology of place and sited memory, interrupting a fixed sense of place or
landscape undergirding Canadian national imaginaries. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Hawke, S. (2012). "Water literacy: An ‘other wise’, active and cross-cultural approach to pedagogy,
sustainability and human rights." Continuum: Journal of Media & Cultural Studies 26(2): 235-247.
This paper draws on Indigenous Australian relationships with water as evidenced in the particular
cross-cultural and cross-literary collaboration ‘Sustainable Futures’1 between the
Widjabul/Bundjalung Nations of New South Wales, Australia, and Lismore local government
managed water authority, Rous Water. It also references the ecological dialogue with traditional
owners put forward by Jessica Weir and the Murray Lower Darling Rivers Indigenous Nations
(Victoria). In both cases non-Indigenes from economics and politics, socio-cultural geography as

312
 well as local activist citizens have been invited into dialogue, and into particular Indigenous
knowledge systems, to co-create water management strategies for Australia's troubled river
systems. The motivation behind such cross-cultural dialogue is hope for a meaningful future of
sustainability in which human rights and notions of reverence are imbricated. The current water
crisis, as articulated by Maude Barlow (Senior Advisor on Water to the President of The United
Nations General Assembly), provides acute provocation for a radical re-thinking of approaches to
water. This paper advances ‘other-wise’ notions of literacy, pedagogy, and epistemology to enable
such re-thinking. The water crisis questions the legacy that a western lack of reverence for water,
borne of narrow history making, means in current times. This inquiry is predicated on a critical
need for understanding the greater properties and meanings of water beyond commodification
frameworks, towards socio-cultural and spiritual knowledge and notions of reverence. To that end
it locates water firstly as its ‘own self’, as part of a ‘sacred geography’ as Deborah Bird Rose
suggests, and further as a pedagogical and geographical meeting place between different
territories and ontologies. [ABSTRACT FROM AUTHOR]
Copyright of Continuum: Journal of Media & Cultural Studies is the property of Routledge

Fean, P. (2012). "Learners’ cultures as ‘knowledge’? Sudanese teachers’ perceptions of cultures and
languages in adult education." Compare: A Journal of Comparative & International Education 42(5): 683-
701.
This article considers the status of indigenous knowledges as forms of knowledge in the
multicultural context of Sudan, through exploration of Sudanese adult education teachers’
perceptions of culture, language and knowledge in education. Drawing on critical and
poststructural theoretical concepts, cultural discourses in education are shown to derive from the
operations of power that legitimise and marginalise forms of knowledge. This is particularly visible
in adult education in Khartoum, in which the Arab-Islamic ideology of the curriculum is juxtaposed
with the cultural and experiential knowledge of the learners, who are from diverse marginalised
ethnic groups. The teachers’ conceptions of culture and knowledge are set against the political
background to the development of discourses that interweave Arabic and Islam into the national
identity. The role of discourses in the school experience are shown in the teachers’ perceptions of
representation of Sudanese cultures in the curriculum, revealing the dominance of the Arabic-
Islamic cultural model, the reproduction of essentialised and compartmentalised cultural identities
and concerns of deficits in cultural capital. Critical analysis of epistemology through exploration of
tuition of Arabic language to the learners who speak diverse ‘local dialects’, which are, in fact,
indigenous minority languages, reveals differing discursive constructions of legitimate and
marginalised languages, cultures and knowledges in education. The concluding reflections on the
theoretical analysis of the teachers’ positions emphasise that the authentic inclusion of
marginalised indigenous knowledges in education requires more than increasing the multicultural
content, suggesting instead the need to address the imbalanced power relationship between the
representation of forms of cultures and knowledges. [ABSTRACT FROM AUTHOR]
Copyright of Compare: A Journal of Comparative & International Education is the property of Routledge

Ebersöhn, L. (2012). "Imagining career resilience research and training from an indigenous knowledge
production perspective." South African Journal of Higher Education 26(4): 800-812.
More often than not, higher education curricula expound Western-oriented epistemologies of
psychology. Trained psychologists may thus not be appropriately equipped to provide career
counselling that is suitable to a resource-scarce environment, nor enriched with a heritage of
knowledge related to customary career resilience practices. Rather than enabling clients, one
could argue that existing career counselling training, and subsequent practice, may in fact hinder
clients' ability to adapt and flourish in their (career-)lives. The thesis of this article is that an
indigenous knowledge production imperative affords a way in which embedded values, practices,
patterns and concepts synonymous with career resilience in South Africa can be documented
systematically. Indigenous knowledge production urges researchers to appreciate what lies at the
heart of everyday occurrences (such as career decision making), and be familiar with what is
embedded in long-standing habits, rituals and patterns (related to, for example, career choice). In

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 this regard I discuss both indigenisation and establishing an indigenous psychology as research
schemas to develop ecologically-just curricula for higher education training. I explain the
epistemological premises of indigenous knowledge production and present research strategies
framed within indigenous knowledge production. [ABSTRACT FROM AUTHOR]

Dostilio, L. D., et al. (2012). "Reciprocity: Saying What We Mean and Meaning What We Say." Michigan
Journal of Community Service Learning 19(1): 17-32.
Reciprocity is a foundational concept in service-learning and community engagement, yet it is
frequently referred to in the literature without precise conceptualization or critical examination, in
effect suggesting a shared understanding of the concept among practitioners and scholars.
However, understandings and appli-cations of the term vary widely, and unexamined or
unintentionally differing conceptualizations of reciproc-ity can lead to confusion in practice and can
hinder research. This article examines meanings of reciprocity from multiple perspectives and
highlights the larger implications of how we characterize the concept in research and practice,
using the method of concept review. In this concept review we examine the ways in which the
concept of reciprocity has been and could be produced and given meaning within the existing body
of service-learning and community engagement literature and in other disciplines and
epistemologies (e.g., philosophy, evolutionary biology, leadership, Indigenous meaning-making).
Central to this concept review is the goal ofdistinguishing broad categories of meaning so that we
and our community engagement colleagues might be able to make more explicit our position with
regard to the specific meanings ofreciprocity we intend, which in turn can inform our development
of research constructs, practices, and interpretations. [ABSTRACT FROM AUTHOR]

Coleman, D., et al. (2012). "Different Knowings and the Indigenous Humanities." English Studies in
Canada 38(1): 141-159.
The article offers the author's insight on the interview with the speakers for the Department of
English and Cultural Studies at the McMaster University. He states that the interview took place in
March 23, 2011 and the interviewee was the indigenous humanities group which include Marie
Battiste, Isobel Findlay, and Len Findlay. He states that the interview was aimed to answer the
question of how can a university became a place for different epistemologies and different
knowledge.

Coholic, D., et al. (2012). "Exploring the acceptability and perceived benefits of arts-based group methods
for aboriginal women living in an urban community within northeastern Ontario." Canadian Social Work
Review 29(2): 149-168.
The authors discuss findings from a pilot study that explored the suitability and benefits of an arts-
based and experiential group program for Aboriginal women living in an urban community in
northeastern Ontario. The authors conceptualized that through the use of arts-based and
experiential methods, the women could be assisted to identify and explore their feelings and
experiences, improve their ability to be mindful, and develop their strengths in a creative and
enjoyable manner within a strengths-based and culturally relevant context. The research design
was guided by Indigenous epistemology, and was qualitative and exploratory because there was
little written research that reported specifically on the use of arts-based methods with Aboriginal
women. The authors facilitated three different groups and a total of 16 women participated.
Qualitative thematic analysis of the transcribed group sessions found two main themes: the
expression of Aboriginal culture within the group exercises and processes by both the facilitators
and the participants; and the benefits of the group (as reported by the women). The findings from
this small pilot study supported the suitability of arts-based group methods for methods for
Aboriginal women, and encouraged further research and development in this area. (Journal
abstract)

Bradley, J. (2012). "‘Hearing the Country’: Reflexivity as an Intimate Journey into Epistemological
Liminalities." Australian Journal of Indigenous Education 41(1): 26-33.

314
 In this article I discuss the way Problem-Based Learning (PBL) and reflexivity is employed in a
university environment to address the question of how we can most successfully transfer
knowledge about the presumed Other into our own cultural space without reducing, fragmenting,
and exoticising complex knowledge systems. My goal is to stimulate in students an awareness of,
and empathic engagement with, Indigenous epistemologies and Indigenous perspectives on
environment, other species, moral ecology and cultural and commercial activities undertaken on
Country. In this article I focus on one particular course in which I use ethnographic scenarios as
learning triggers for weekly workshops to provide a multi-sensorial and experiential style of
learning. Topics range from the construction of ethnoclassificatory systems to the construction of
kinship as an expression of moral ontological frameworks. The process draws on over 30 years
experience working with the Yanyuwa families of the southwest Gulf of Carpentaria in the Northern
Territory. Central to the success of the course are the li-Yanyuwa li-Wirdiwalangu (Yanyuwa
knowledge holders), a core group of senior men and women who play an active daily role in the
maintenance and dissemination of Yanyuwa knowledge systems, increasingly a site of their own
empowerment. In consultation with Bradley, they have selected and annotated core ethnographic
information which I have then developed into PBL triggers for the course. [ABSTRACT FROM
PUBLISHER]
Copyright of Australian Journal of Indigenous Education is the property of University of Queensland ABN
63 942 912 68

Benessia, A., et al. (2012). "Hybridizing sustainability: towards a new praxis for the present human
predicament." Sustainability Science 7: 75-89.
Sustainability science has emerged within an essentially modern framework. We start from
discussing the inherent contradictions and paradoxes of this framing model and then move to a
new pragmatic defining space, articulated through a plurality of epistemologies, languages, styles
of research, experiences, and actions, all coming from a global civil society and defining a variety
of epistemic and normative stances and methods. We then propose and explore a scenario in
which sustainability is fruitfully hybridized with artistic research and practice, with local agricultural
practice and indigenous culture, and, finally, with animal culture for 'nonhuman' knowledge and
rights. These hybrids can work as encouragements to abandon modern divides and pitfalls and
engage in a new kind of collective diagnose and praxis for our present. [ABSTRACT FROM
AUTHOR]
Copyright of Sustainability Science is the property of Springer Nature

Arenales, C. Y. F. (2012). "Derecho maya y video comunitario: experiencias de antropología

colaborativa." Mayan Rights and Community Video: a collaborative Anthropology Experience.(42): 71-88.
An indigenous video archive in Santa Cruz del Quiché, Guatemala containing taped popular justice
trials on the issue of Mayan rights inspired several anthropologists to develop a collaborative
project along with indigenous mayors of the region. Santa Cruz del Quiché has been historically
marked by crime, violence, and the absence of official law enforcement agencies. The following
material analyzes the possibilities and difficulties of a collaboration of this sort, emphasizing and
theorizing on the use of video in indigenous practices, legal pluralism, modernity, alternative
epistemology, intertextuality and collaborative anthropology. (English) [ABSTRACT FROM
AUTHOR]
A partir del descubrimiento de un archivo de videos indígenas en Santa Cruz del Quiché, Guatemala,
sobre juicios populares en la zona bajo el denominado "derecho maya", se planteó la posibilidad
de desarrollar un proyecto de colaboración antropológica con alcaldes indígenas de la región. El
espacio donde se dio la interacción se ha caracterizado por una alta criminalidad y violencia social
donde la presencia de la ley oficial es prácticamente nula. El presente material se 71 refiere a las
posibilidades y dificultades de tal colaboración, haciendo énfasis en la utilidad y usos del video en
las prácticas de derecho indígena, a la vez que teoriza sobre el pluralismo jurídico, el video
indígena, la modernidad, las epistemologías alternativas, la intertextualidad y la Antropología
colaborativa. (Spanish) [ABSTRACT FROM AUTHOR]

315
Copyright of Íconos. Revista de Ciencias Sociales is the property of FLACSO Ecuador (Facultad
Latinoamericana de Ciencias Sociales)

Ahmed, F. (2012). "Tarbiyah for shakhsiyah (educating for identity): seeking out culturally coherent
pedagogy for Muslim children in Britain." Compare: A Journal of Comparative & International Education
42(5): 725-749.
Drawing upon Islamic epistemology to confront the challenges of a postcolonial world, some
European Muslims are rejecting existing educational provision, seeking to formulate culturally-
coherent pedagogy. This paper contributes to the debate on Islamic schools in Britain through the
findings of a qualitative study of a British Muslim community education project initiated by home-
schooling mothers who believe in ‘Holistic Islamic Education’. The study demonstrates parallels
between the experiences and motivations of these mothers and indigenous education movements
in that they seek to provide a ‘Qur’an-centred’ worldview, reviving classical Islamic education and
synthesizing it with modern pedagogy as a defence against the dominant secular culture. Their
pedagogy involves the nurturing of shakhsiyah (personality/identity) through tarbiyah (holistic
upbringing) as a means to navigate the complexity of multiple identities and the challenges of
modernity faced by Muslims in Britain. [ABSTRACT FROM AUTHOR]
Copyright of Compare: A Journal of Comparative & International Education is the property of Routledge

Woodruff, J. M. (2011). MA(R)KING POPOL VUH, University of North Carolina, Department of Romance
Languages. 51: 97-106.
The article discusses markings and marginalia within the oldest surviving text of "Popol Vuh," the
Mayan cosmogony, and their connection to Mayan auto-ethnography. It comments on the
relationship between creation myths and indigenous forms of epistemology, as well as the
importance of oral transmission of religious narratives. Other topics explored include Spanish
conquest of Mayan territories, colonial assumptions of Mesoamerican myth, and the Dominican
monk Francisco Ximénez.

Teria Ngasike, J. (2011). "Turkana Children's Rights to Education and Indigenous Knowledge in Science
Teaching in Kenya." New Zealand Journal of Teachers' Work 8(1): 55-67.
Using a qualitative ethnographic study of early childhood centres and lower primary schools
operating in rural areas in a nomadic Turkana community of Kenya, this paper considers the failure
of universal education to meet the culturally relevant educational needs of nomadic children. The
study explored the extent to which the curriculum of schools in nomadic communities integrates
indigenous epistemologies and social cultural lifestyles of the people in science instruction.
Drawing from the literature and theories of indigenous people's education in Canada, New Zealand
and the United States of America, the paper discusses the critical role of indigenous
epistemologies in science education. [ABSTRACT FROM AUTHOR]

Sam, M. A. (2011). "An Indigenous Knowledges Perspective on Valid Meaning Making: A Commentary on
Research with the EDI and Aboriginal Communities." Social Indicators Research 103(2): 315-325.
Offering an Indigenous perspective, this commentary discusses collaborative research, shared
meaning making, and knowledge building specific to child development, and reflects on social,
cultural, and historical aspects that influence these processes. Drawing upon experiences of
developing a collaborative research approach with which to engage Aboriginal communities to
appreciate, understand, and potentially use the Early Development Instrument (EDI; Janus and
Offord in Can J Behav Sci 39:1-22, 2007), a teacher-administered rating scale on kindergarten
children's development, the commentary focuses on five key questions relevant to research
processes undertaken with Indigenous Peoples, and the importance of social, ethical, and cultural
aspects of validity. How do Indigenous epistemologies and knowledges inform and influence
research processes that utilize the EDI as a measurement tool? How can the EDI be used as a
measurement tool within a research process that fosters the thriving of children and their families
in Aboriginal communities while promoting Indigenous Peoples' self-determination? In what ways
do local, Indigenous cultural, and ethical considerations inform aspects of validation research

316
 pertaining to the EDI? How can (Western mainstream) universities build research capacity that is
informed by Indigenous knowledges and ways of being, doing, and knowing? What are the
potential consequences of using normative research tools--such as the EDI--as a method to build
knowledge on children's development with Indigenous Peoples and Aboriginal communities? This
commentary suggests that from an Indigenous perspective, research on child development is valid
and meaningful knowledge if it is clearly linked to the children's and families' wellbeing according to
local cultural norms and values.

Ritchie, J., et al. (2011). "He Tatau Pounamu. Considerations for an early childhood peace curriculum
focusing on criticality, indigeneity, and an ethic of care, in Aotearoa New Zealand." Journal of Peace
Education 8(3): 333-352.
This article discusses some of the philosophical and pedagogical considerations arising in the
development of a peace curriculum appropriate for use in early childhood education centres in
Aotearoa New Zealand, with and by educators, parents/families and young children. It outlines
contexts for the proposed curriculum, which include the history of colonisation, commitments to
honouring the values and epistemologies of Māori, the indigenous people, and juxtaposes the
proposed peace programme alongside current early childhood education pedagogical discourses
in Aotearoa. [ABSTRACT FROM AUTHOR]

Richardson, T. (2011). "Navigating the Problem of Inclusion as Enclosure in Native Culture-Based

Education: Theorizing Shadow Curriculum." Curriculum Inquiry 41(3): 332-349.
This conceptual essay explores how Gerald Vizenor's (Anishinaabe) literary discussions of
'shadow survivance' provide opportunities to work against the containment of Indigenous
knowledge in mainstream and culture-based curricular practices. More specifically, the essay
considers how constructivism is deployed as an opening to the inclusion of Indigenous
epistemologies, yet also contains Indigenous epistemologies within a materialist and more
specifically, Marxist and Hegelian philosophy. The author suggests that an implicit 'shadow
curriculum' has been articulated within the literature of Native culture-based curriculum which
works against these forms of containment, but has rarely turned to Native American literary figures
to elaborate the philosophical and theoretical differences they represent. [ABSTRACT FROM
AUTHOR]
Copyright of Curriculum Inquiry is the property of Taylor & Francis Ltd

Pormann, P. E. (2011). "The formation of the Arabic pharmacology between tradition and innovation."
Annals of Science 68(4): 493-515.
The pharmacological tradition in the medieval Islamic world developed on the basis of the Greek
tradition, with the works of Dioscorides and Galen being particularly popular. The terminology was
influenced not only by Greek, but also Middle Persian, Syriac, and indigenous Arabic words.
Through recent research into Graeco-Arabic translations, it has become possible to discern the
evolution of pharmacological writing in Arabic: in the late eighth century, the technical terms were
being developed, with transliterations being used; by the mid-ninth century, many standard Arabic
translations for Greek words have been established. Various authors, however, expanded the
pharmacology inherited from the Greeks. Galen had established a system of degrees of primary
faculties (dry or moist, and warm or cold) that various physicians in the Islamic world modified. Al-
Kindī, for instance, invented a theory of how to calculate these degrees in compound drugs,
whereas ar-Rāzī criticised the epistemology that underlies Galen's theories. Ibn Sīnā (Avicenna)
complemented the various degrees in his description of simple drugs. Furthermore, both Ibn
Sarābiyun and al-Kaskarī integrated new drugs from the Islamic heartland, and the Far East into
the Greek system. In these ways, the Arabic pharmacology developed in a creative tension of
tradition and innovation.

Pormann, P. (2011). "The Formation of the Arabic Pharmacology Between Tradition and Innovation."
Annals of Science 68(4): 493-515.

317
 The pharmacological tradition in the medieval Islamic world developed on the basis of the Greek
tradition, with the works of Dioscorides and Galen being particularly popular. The terminology was
influenced not only by Greek, but also Middle Persian, Syriac, and indigenous Arabic words.
Through recent research into Graeco-Arabic translations, it has become possible to discern the
evolution of pharmacological writing in Arabic: in the late eighth century, the technical terms were
being developed, with transliterations being used; by the mid-ninth century, many standard Arabic
translations for Greek words have been established. Various authors, however, expanded the
pharmacology inherited from the Greeks. Galen had established a system of degrees of primary
faculties (dry or moist, and warm or cold) that various physicians in the Islamic world modified. Al-
Kindī, for instance, invented a theory of how to calculate these degrees in compound drugs,
whereas ar-Rāzī criticised the epistemology that underlies Galen's theories. Ibn Sīnā (Avicenna)
complemented the various degrees in his description of simple drugs. Furthermore, both Ibn
Sarābiyun and al-Kaskarī integrated new drugs from the Islamic heartland, and the Far East into
the Greek system. In these ways, the Arabic pharmacology developed in a creative tension of
tradition and innovation. [ABSTRACT FROM AUTHOR]
Copyright of Annals of Science is the property of Taylor & Francis Ltd

Odendaal, N. D. and M. Moletsane (2011). "Use of Indigenous Stone Play in Child Psychological
Assessment." Journal of Psychology in Africa 21(4): 623-626.
The purpose of the study was to investigate an indigenous stone play called Masekitlana, as a
projection technique in child psychological assessment. A qualitative research approach, guided by
an interpretivist epistemology, was applied. An intrinsic case study design was employed with a
purposively selected female Sesotho child that is 7 years of age as participant. Data collection
methods consisted of interviews, Masekltlana play sessions, a reflective Journal and observations.
Findings suggest that the participant in her play projected several issues important to her
psychosocial well-being: food and nutrition, conflict among community adults and peers, effects of
poor infrastructure, belief system and resilience. The interview with the participant's mother
validated the substantive findings from stone play thematic analysis. Masekitlana appears a useful
technique in child psychological assessment in an indigenous setting. [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Psychology in Africa is the property of Taylor & Francis Ltd

Ngulube, P., et al. (2011). "THE ROLE OF ARCHIVES IN PRESERVING INDIGENOUS KNOWLEDGE
SYSTEMS IN ZIMBABWE: IS (RE) INVENTING THEMSELVES THE ANSWER?" ESARBICA Journal 30:
261-278.
The management of indigenous knowledge (IK) should take a centre stage in the archive.
However, archivists in Zimbabwe do not seem to be seriously concerned with preserving IK. Their
disposition is largely influenced by their notion of an archive based on the Western epistemologies
that dominated their training as archivists. IK was only considered for preservation if it
complemented the written "official record". Archivists need to change that mindset and reinvent
archival practices in order to play a prominent role in the preservation of IK. [ABSTRACT FROM
AUTHOR]
Copyright of ESARBICA Journal is the property of International Council on Archives, East & Central Africa
Regional Branch

Murphy, B. L. (2011). "From interdisciplinary to inter-epistemological approaches: Confronting the

challenges of integrated climate change research." Canadian Geographer 55(4): 490-509.
Spurred by the literature on climate change and its calls for undertaking holistic research that more
fully integrates the work of biophysical and social scientists, this article responds to the question:
To what extent has climate change research in Canada embraced and been guided by the theories
and tenets associated with interdisciplinarity and to what extent have integrated approaches been
sensitive to cross-cultural perspectives? It provides an overview of some of the epistemological
issues raised in the interdisciplinarity literature that particularly impact research development and
design. Furthermore, since much of the climate change literature that claims to be integrated or

318
 interdisciplinary draws from Indigenous Knowledge (IK), additional insights are provided from this
perspective. The article develops a framework that can be used to undertake and/or evaluate
research in a way that acknowledges 'upstream' epistemological issues. The framework is then
used to evaluate a comprehensive database (n = 282) of Canadian climate change articles. It is
argued that an interdisciplinary approach adds a critical voice to the literature on integrated climate
change research and is valuable because of its focus on epistemology and methodology. The
article advocates the creation of a space for inter-epistemological acknowledgement in which the
academy develops an ethos of self-reflection, while simultaneously respecting and integrating
parallel knowledge frameworks, such as IK. (English) [ABSTRACT FROM AUTHOR]
Au croisement des approches interdisciplinaires et inter-épistémologiques : Répondre aux défis de la
recherche intégrée sur les changements climatiques Cet article trouve son origine dans les
publications scientifiques sur les changements climatiques et les orientations de recherche
holistique qui sont privilégiées en vue d'intégrer en tous points les travaux des chercheurs des
sciences biophysiques et sociales. L'article se penche sur la question suivante : dans le domaine
des changements climatiques, dans quelle mesure les recherches menées au Canada prennent-
elles appui sur les théories et principes liés à l'interdisciplinarité et dans quelle mesure les
approches intégrées ont-elles adopté un point de vue transculturel ? Pour y répondre, l'article
donne un aperçu des enjeux épistémologiques soulevés dans les publications scientifiques
interdisciplinaires et qui influent notamment sur les progrès et la conception de la recherche. En
outre, étant donné que la plupart des publications sur les changements climatiques qui se
réclament d'une perspective d'ensemble ou d'une approche interdisciplinaire puisent dans les
connaissances autochtones (CA), celles-ci apportent un éclairage nouveau. L'article propose un
schéma servant de base à la réalisation et/ou l'évaluation de travaux de recherche grâce auquel il
serait possible d'aborder les enjeux épistémologiques « en amont ». Ce schéma nous permet par
la suite d'interroger une base de données détaillée (n = 282) des articles sur les changements
climatiques publiés au Canada. Il est soutenu que l'approche interdisciplinaire ajoute une
dimension critique au corpus de recherche intégrée sur les changements climatiques. De plus, la
valeur de cette approche repose sur l'importance accordée aux questions d'ordre épistémologique
et méthodologique. L'article plaide en faveur de l'ouverture d'un terrain inter-épistémologique et de
sa reconnaissance dans le monde universitaire qui s'inscrit dans une réflexion éthique de soi-
même tout en respectant et en intégrant les schémas alternatifs de connaissance, tels que les CA.
(Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Canadian Geographer is the property of Wiley-Blackwell

McKenna, T. J., et al. (2011). "Indigenous Literacies: "White Fella Engagements"." International Journal of
Learning 18(1): 631-644.
This paper considers the sense of epistemic isolation that "white" teachers do and can experience
and acknowledges the value of Indigenous life and Indigenous epistemologies. The paper
identifies how it is important that teacher education programs in remote and Indigenous settings
create opportunities for preservice teachers to undertake authentic practicum experiences. The
discussion also illustrates the impact that preservice teacher education programs can have on
teacher employment and retention in Indigenous settings. The paper finally asserts the quality of
the experience for both preservice teachers and Indigenous participants. [ABSTRACT FROM
AUTHOR]

Martin, S. A. (2011). "LAIPUNUK (NEI BEN LU) - THE LAST FRONTIER OF THE TAIWAN ABORIGINES
DURING THE JAPANESE OCCUPATION ON TAIWAN: ETHNOGRAPHIC NARRATIVES OF A BUNUN
ELDER." International Journal of Asia-Pacific Studies 7(1): 123-142.
The Bunun are one of the indigenous groups of Taiwan that have a rich history of living in the high-
mountains. The region of Laipunuk (Nei Ben Lu) was once a group of mountain villages and
among the last frontier areas to be annexed into Imperial Japan in Taiwan. The remoteness of the
region, coupled with the late arrival of Japanese forces, afforded the Bunun children of that time to
have a lifestyle, where they participated in and observed their indigenous way of life. This research
is an oral ethnography of Langus Istanda, born in 1920, remembering first hand the arrival of the

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 Japanese police and experienced the forced extradition of her family from their region. The
research finds that the informant's childhood memories are generally positive, inasmuch as she
tells stories of games, adventures, a safe and comfortable environment, and a sense of wonder for
the modernity of the Japanese culture; yet her memories move to a negative tone regarding the
forced relocations and the period of illness and death of friends and relatives. The research
indicates that the Laipunuk Bunun have endured constant pressure from external forces and, as a
direct result, have undergone acute social, cultural, and linguistic degradation from the loss of their
native homelands. This study contributes to an understanding of the value of cultural resource
management by providing an objective and comprehensive record for future generations; it opens
a pathway to Laipunuk and Bunun epistemology in the English language. Ultimately, the study
proved to be mutually beneficial to both researcher and participant, offering extensive source of
information as well as a sense of reconciliation to the Bunun elders; it represents the resilience of
Bunun heritage. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Asia-Pacific Studies is the property of Universiti Sains Malaysia

Looser, D. (2011). ""Our Ancestors that We Carry on Our Backs":Restaging Hawai 'i's History in the Plays
Of Victoria Nalani Kneubuhl." Contemporary Pacific 23(1): 73-104.
During the past twenty years, Hawaiian dramatist and museum educator Victoria Nalani Kneubuhl
has become established as one of the foremost playwrights working in the contemporary Pacific.
Since the mid-1980s, a dominant strand of Kneubuhl's oeuvre has involved a critical examination
of Hawai'i's colonial history, using various forms of theatrical performance to interrogate historical
injustices and characterizations of Hawaiian culture that erase or overwrite indigenous
epistemologies, offering restorative models and, in some instances, stimulating efforts that bring
about material social change. This paper surveys six of Kneubuhl's historiographic works produced
during the 1980s and 1990s, highlighting varied dramaturgical strategies employed to engage the
cultural past in order to address contemporary concerns. The discussion distinguishes two broad
theatrical genres arising from Kneubuhl's training and work experience: historical "plays for the
theatre," which incorporate fictional or fantastic elements and are designed for repeated
performance within the aesthetic and commercial frame of amateur or professional theatre
production; and her "living history programs," site- and occasion-specific performances based
more directly on documentary sources and developed in consultation with historians, with a stricter
pedagogical purview and a tendency toward a more realist style of presentation. This overview of
Kneubuhl's plays and programs foregrounds the important cultural interventions effected by her
work during the last two decades, and contributes to an investigation of the various uses of
performance in helping to construct indigenous histories in Oceania, while engaging in a broader
dialogue about the ways in which theatre functions actively within the postcolonial Pacific.
[ABSTRACT FROM AUTHOR]
Copyright of Contemporary Pacific is the property of University of Hawai'i

Liu, J. H. (2011). "Commentary on Furnham's Culture Shock, Berry's Acculturation Theory, and Marsella
and Yamada's Indigenous Psychopathology: Being a Call to Action for Pacific Rim Psychology." Journal of
Pacific Rim Psychology 5(2): 75-80.
The three articles in this special edition of the Journal of Pacific Rim Psychology encompass a
range of approaches within cross-cultural psychology. Adrian Furnham's (2011) culture shock
shows how academic psychology can be applied to, and helps to inform a popular concept. John
Berry's (2011) acculturation theory demonstrates how focused theory and empirical data can align
with a national agenda. Anthony J. Marsella and Ann Marie Yamada's (2011) socioconstructionist
critique of mainstream clinical psychology and psychiatric practices illustrate how epistemology
and indigenous psychology can challenge institutional practices. They are united in rejecting a
culture-blind psychology of the mainstream. They differ by referencing largely separate but
nonetheless complementary literatures on cultures of relevance to the Pacific Rim region. Taken
together, these three articles combine meaningfully to illustrate how Pacific Rim psychology might
benefit from having (1) a definition of itself with Hawaii and the Pacific Island Nations as the centre
and hub for the broader Pacific Rim that includes East Asia and the Western American seaboard;

320
 (2) a focus on action, particularly action research and its cyclical communication process of
planning, action, evaluation and feedback; and (3) an interdisciplinary orientation where
interconnectedness with such institutions as mass media, government, and clinical and psychiatric
practices, as well as within psychology itself, underpin and inform research practice and policy.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Pacific Rim Psychology is the property of Sage Publications Inc.

Liu, J. (2011). "On the Limited Foundations of Western Skepticism towards Indigenous Psychological
Thinking: Pragmatics, Politics, and Philosophy of Indigenous Psychology." Social Epistemology 25(2):
133-140.
The problem of defining culture has exercised anthropologists but not cross-cultural psychologists
because psychological science is based on quantitative forms of empiricism where the validity of
categorical boundaries is determined by their predictive utility. Furthermore, many indigenous
psychologies have been allied to nation-building projects in the developing world that choose to
gloss over within state ethnic differences for the purposes of national strength and unity. Finally,
Carl Martin Allwood's target article 'On the foundation of the indigenous psychologies' (2011,
Social Epistemology 25 (1): 3-14) is grounded in western thinking about science that privileges
analytical philosophy, particularly the importance of constructing definitional categories as the
basis of its critique of indigenous psychologies. This is a limited basis for thinking about
psychological science whose flaws have been exposed by highly visible critiques on analytical
versus holistic thinking. From the point of view of Asian social psychologists, there is no analytical
solution as to where to draw the boundaries of culture because culture is a social construction that
will vary according to the situation and motives at play in different situations. But this is not an
intractable problem because all human psychology is intentionally realized with elements of social
construction that are part and parcel of experienced reality. [ABSTRACT FROM AUTHOR]
Copyright of Social Epistemology is the property of Routledge

Larkin, S. (2011). "Indigenous Perspectives: Enriching Scholarship and Practice." Australian Social Work
64(1): 2-5.
The author reflects on the social treatment of indigenous people in higher education institutions in
Australia as well as in social work and community in the form of exclusion and social
marginalization against race. He discusses a research based on dominant epistemology which is
the philosophical theory of knowledge to analyze the aspects of the racial group. He suggests that
racial discrimination in academies and colleges should be recognized to fight against
marginalization and exclusion.

Hwang, K. K. (2011). "Reification of Culture in Indigenous Psychologies: Merit or Mistake?" Social

Epistemology 25(2): 125-131.
Professor Allwood (2011, 'On the foundation of the indigenous psychologies', Social Epistemology
25 (1): 3-14) challenges indigenous psychologists by describing their definition of culture as a
rather abstract and delimited entity that is too 'essentialized' and 'reified', as well as 'somewhat old-
fashioned' and 'too much influenced by early social anthropological writings' (p. 5). In this article, I
make a distinction between the scientific microworld and the lifeworld and argue that it is
necessary for social scientists to construct scientific microworlds of theories for the sake of pushing
forward the progress of any field in the social sciences. Allwood and J. W. Berry (2006, 'Origins
and development of indigenous psychologies: An international analysis', International Journal of
Psychology 41 (4): 243-68) also recognized that western mainstream psychology is a kind of
indigenous psychology. Therefore, theoretical construction in western psychology also implies a
reification of culture. My central question is, then: why is the reification of the western culture of
individualism a merit for the progress of psychology, and why the reification of non-western
cultures by indigenous psychologists a mistake? [ABSTRACT FROM AUTHOR]
Copyright of Social Epistemology is the property of Routledge

321
Hirtle, J. S. (2011). "A Pedagogy of Aloha: Situating Educational Technology Coursework in an Indigenous
Cultural and Epistemological Context." Journal of Technology Integration in the Classroom 3(1): 23-32.
This case study analyses two sections of an educational technology course that is situated in
cultural and epistemological context. The inquiry question is: Can educational technology skills be
acquired in a culturally situated online learning environment which utilizes indigenous
epistemology? Student technology projects and products are examined for cultural connections
and technology acquisition. Evidence of a \"pedagogy of aloha\" consistent with Hawaiian
epistemology is examined in chat room analysis. [ABSTRACT FROM AUTHOR]

Hickey, A. and J. Austin (2011). "Knowledges and Knowing: Indigenous and Alternative Knowledges and
the Western Canon." International Journal of Science in Society 2(2): 83-88.
A shift in the way that knowledge is understood and recognised has been occurring in the Western
academy in recent years. Marked by significant works from within the academy, such as those by
Connell (2008), Denzin and Lincoln (2005), and Kincheloe and Semali (1998), and from a growing
acknowledgment of theorists, academics and activists from outside the canon, the understanding
of knowledge systems and ways of knowing different to that from the West has gathered
momentum. This paper will explore some of the key tenets of recent writing in the engagement of
'indigenous' and 'alternative' knowledge systems in terms of 'border' theory, whilst charting a
direction for research methodologies that engage and remain respectful to epistemologies and
ways of knowing alternative to those of the Western academy. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Science in Society is the property of Common Ground Research
Networks

Chee, L. (2011). "Under the billiard table: Animality, anecdote and the tiger's subversive significance at the
Raffles Hotel." Singapore Journal of Tropical Geography 32(3): 350-364.
At the turn of the twentieth century, when tigers were already becoming extinct in Singapore, a
living specimen was discovered under the Billiard Room of the Raffles Hotel. This paper attempts
to discuss the significance of the tiger in relation to an architectural space - the Billiard Room of a
Southeast Asian colonial hotel - by examining how its anecdotal forms - as propaganda, fact, myth
and satire - have influenced perceptions of this space across different milieu. It argues that the
tiger anecdote, while ontologically remote from the physical materiality of that building, has
inevitably become inseparable from its architectural epistemology. Under these terms, it is
impossible to talk about the architecture of the Billiard Room without incurring discussion about the
factual, fictional and propagandistic aspects of the animal anecdote. As a subtext to these
narratives, the location of the hotel in a tropical clime is key. Amidst the civil calm of the genteel
Billiard Room, it is the tiger, which ably performs, or re-enacts, the risk of the tropics. Yet, what is
unusual about this tiger is that a reading of its anecdotal forms ultimately transgresses the
stereotypes associated with colonialism, indigenous culture, tropical living and wildlife, and
subsequently, these too affect interpretations of the architectural space. Drawing on original
archival and historical material, the paper contributes to a theoretical and historical understanding
of why the tiger under the Billiard Room at the Raffles' continues to be a spatially compelling idea.
[ABSTRACT FROM AUTHOR]
Copyright of Singapore Journal of Tropical Geography is the property of Wiley-Blackwell

(2011). Fostering Deaf People's Empowerment: the Cameroonian deaf community and epistemological
equity, Routledge. 32: 1419-1435.
From its beginnings deaf studies has acknowledged that deaf people have their own ways of
learning, knowing and viewing the world. A recently emergent culturally sensitive line aims to
document indigenous sign languages and deaf cultural patterns in non-Western contexts.
Employing the concept of deaf (indigenous) epistemologies as an analytical tool enhances insight
into the diverse lives and experiences of deaf people both as individuals and as members of a
community. This concept is explored through its application to a case study of emancipation
processes in the deaf community in Cameroon. The challenges of an ongoing research process, a
participatory and community-based approach, and the valuing of deaf indigenous knowledge in

322
 research are presented. These challenges also included negotiation of research findings and
exposure of the Cameroonian deaf community to deaf indigenous knowledge on a broader scale in
a way that fostered the community's empowerment and ownership of the present study.
[ABSTRACT FROM AUTHOR]
Copyright of Third World Quarterly is the property of Routledge

Wyndham, F. S. (2010). "Environments of Learning: Rarámuri Children’s Plant Knowledge and Experience
of Schooling, Family, and Landscapes in the Sierra Tarahumara, Mexico." Human Ecology: An
Interdisciplinary Journal 38(1): 87-99.
This paper investigates social-environmental factors contributing to differential ethnobotanical
expertise among children in Rarámuri (Tarahumara) communities in Chihuahua, Mexico, to explore
processes of indigenous ecological education and epistemologies of research. One hundred and
four children from two schools (one with a Ráramuri knowledge curriculum and one without) were
interviewed about their knowledge of 40 useful plants. Overall, children showed less
ethnobotanical expertise than expected and a great deal of variability by age, though most shared
knowledge of a core set of culturally and ecologically salient plants. No significant difference was
found between girls’ and boys’ knowledge. The overall use-knowledge scores were almost twice
as high as naming scores (mean of 40% vs. 24.4%). This supports the conclusion that use-context
is more culturally relevant, salient or easier for children to remember than names. The social–
environmental factors significant in predicting levels of plant knowledge among children were
whether a child attended a Rarámuri or Spanish-instruction school, and, to a lesser extent, age.
However, these effects were not strong, and individual variability in expertise is best interpreted
using ethnographic knowledge of each child’s family and personal history, leading to a model of
ethnobotanical education that foregrounds experiential learning and personal and family interest in
useful plants. Though overall plant knowledge may be lower among children today compared to
previous generations, a community knowledge structure seems to be reproduced in which a few
individuals in each age cohort show great proficiency, and children make the same kinds of
mistakes and share specialized names for plants. [ABSTRACT FROM AUTHOR]
Copyright of Human Ecology: An Interdisciplinary Journal is the property of Springer Nature

Wootton, K. and C. D. Stonebanks (2010). "The Backlash on "Roosting Chickens": The Continued
Atmosphere of Suppressing Indigenous Perspectives." Cultural Studies/Critical Methodologies 10(2): 107-
117.
What parallels can be drawn between the fierce responses (an attack on his morality, his
scholarship, his ethnicity, etc.), Professor Ward Churchill draws from his critique of U.S. foreign
policy and the average teacher who attempts to include counternarratives and Indigenous
perspectives within their classroom. Within this article, the authors will not go in depth into
Churchill's thesis; rather, the authors use it as a "stepping stone" to discuss the challenges facing
teachers who utilize critical pedagogy and Indigenous epistemologies to create transformative
classrooms. [ABSTRACT FROM AUTHOR]
Copyright of Cultural Studies/Critical Methodologies is the property of Sage Publications Inc.

Waterman, S. J. and P. P. Arnold (2010). "The Haudenosaunee Flag Raising: Cultural Symbols and
Intercultural Contact." Journal of American Indian Education 49(1/2): 125-144.
This article describes the Haudenosaunee (Iroquois) Flag Raising at a predominantly White high
school in central New York. The historical and educational background and current school setting
provide the context. Indigenous epistemologies frame the authors' interpretation of the symbol
developed by three Haudenosaunee high school students who designed a logo for the flag-raising
event. The authors argue that the logo is an example of the students' sophisticated understanding
of their indigeneity. [ABSTRACT FROM AUTHOR]
Copyright of Journal of American Indian Education is the property of Arizona State University, Center for
Indian Education

323
Trinidad, A. O. (2010). Examining the process of critical youth participation in promoting health and
wellness: A case study of a rural community program for Asian Pacific Islander young adults.
Despite research on health disparities among low-income young adults of color, few studies have
critically examined how grass-roots, community-based youth programs affect individual and
collective health and wellness. Little is known about how youth develop critical awareness of the
historical-cultural contexts of marginalization and whether such awareness leads them to actively
promote health and wellness. Furthermore, a gap exists in research on the participation of rural
young adults in community life and the role they can play in community-based learning and
empowerment practice. This dissertation bridges theories of community youth participation, critical
pedagogies of place, and community epistemology. A community-based youth program in rural
Hawai'i served as the case study, involving content analysis of 17 interviews. The program's use of
adult allies and youth participation in running a farm, while also helping improve community health
and well-being was evaluated. The program's approach includes 1) locating the role of adult allies,
2) perceiving young people as partners and agents of change, 3) aiming for a democratic
decisionmaking process, and 4) promoting a learning community. How the program encourages
youth to interrogate the inequities in their community, utilizing critical Indigenous pedagogy of
place (CIPP), was evaluated. CIPP provides opportunities to 1) identify disparities in the local
community, 2) critically explore the complexity of oppression and systemic inequalities, 3) promote
service to that community and a sense of place, and 4) participate in a knowledge-action-reflection
cycle of critical praxis. Finally, how the program utilizes Native Hawaiian epistemology and values
was examined. The program promotes indigenization through CIPP, providing opportunities to 1)
learn about the genealogy of a geographic place, 2) reclaim Native Hawaiian values, and 3)
promote an aloha (love) ethic for the community. Acknowledging the study's limitations, specific
recommendations and implications on youth community organizing, place, and health are
discussed. (Dissertation abstract)

Tilley, H. (2010). Global Histories, Vernacular Science, and African Genealogies; or, Is the History of
Science Ready for the World?, The History of Science Society. 101: 110-119.
Scholars in imperial and science studies have recently begun to examine more systematically the
different ways knowledge systems around the world have intersected. This essay concentrates on
one aspect of this process, the codification of research into "primitive" or "indigenous" knowledge,
especially knowledge that was transmitted orally, and argues that such investigations were a by-
product of four interrelated phenomena: the globalization of the sciences themselves, particularly
those fields that took the earth and its inhabitants as their object of analysis; the professionalization
of anthropology and its growing emphasis on studying other cultures' medical, technical, and
natural knowledge; the European push, in the late nineteenth century, toward "global colonialism"
and the ethnographic research that accompanied colonial state building; and, finally, colonized and
marginalized peoples' challenges to scientific epistemologies and their paradoxical call that
scientists study their knowledge systems more carefully. These phenomena came together on a
global scale in the decades surrounding the turn of the twentieth century to produce a subgenre of
research within the sciences, here labeled "vernacular science," focused explicitly on "native"
knowledge. [ABSTRACT FROM AUTHOR]
Copyright of Isis: A Journal of the History of Science in Society is the property of The History of Science
Society

Stuckey, P. (2010). "Being Known by a Birch Tree: Animist Refigurings of Western Epistemology." Journal
for the Study of Religion, Nature & Culture 4(3): 182-205.
New animism, as derived from Ojibwe philosophy and articulated by anthropologists of religion,
begins in a relational worldview arid implies ways of knowing that challenge Cartesian dualism.
Opening with a story of my relationship with a weeping birch tree in Ohio, I use the relational
epistemology of animism and of feminist theorist Lorraine Code to examine four ways in which my
experience with the birch tree, interpreted within an animist-feminist relational worldview,
challenges Cartesian dualism. To elaborate animist ways of knowing, I draw on Indigenous
philosophers such as Carol Lee Sanchez (Laguna Pueblo), Vine Deloria (Standing Rock), Donald

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 Fixico (Creek and Seminole), and Makere Stewart-Harawira (Maori). But to illustrate border
crossings between Indigenous and Western ways of knowing, I draw also on non-Indigenous
scholars such as Tim Ingold and his 'relational constitution of being'; Karen Barad and `intra-
acting'; Val Plumwood's 'spirituality of place'; and David Abram's concept of 'the flesh of language'.
My goal is to situate humans as but one extension of Earth's ability to know and to explore how we
might take our places in a community of knowers, only some of whom are human. [ABSTRACT
FROM AUTHOR]
Copyright of Journal for the Study of Religion, Nature & Culture is the property of Equinox Publishing
Group

Sokolovsky, S. (2010). ABORIGENNOST’ I PRAVA NA TERRITORIIU: ANTROPOLOGICHESKIE I

BIOGEOGRAFICHESKIE PARALLELI. Indigeneity and territorial rights: anthropological and
biogeographic parallels., Editors of Ab Imperio: 319-244.
The essay by Sergei Sokolovsky explores the relationship between the concept of indigeneity as it
is practiced in autochthonous, nationalistic, and indigenous claim making and identity politics and
the more respectable spheres of production of regulatory norms and knowledge, such as
international law and biomedical sciences. Sokolovsky begins his essay with an analysis of the
concept of the indigenous, aboriginal, and autochthonous as modern discursive formations. With
the help of political theorist Jeremy Waldron, the author unpacks the essential contestation in the
definition of indigeneity. There are two contradictory models: one is based on the claim of first
settlement on a given territory and the utilization of land resources; the other defines indigeneity as
the preceding social and political order in relation to colonial rule by Europeans. Sokolovsky
demonstrates that even though the second model is applied in the system of international law, it is
paradoxical because many peoples who are defined as indigenous according to this model were
the conquerors of their territories in the distant past. Sokolovsky contends that these contradictions
in international law arose as a result of the problematic epistemology of the discourse of
indigeneity. The author further discusses how this problematic epistemology is transferred to
biomedical sciences and the international program of containment of invasive species. Sokolovsky
demonstrates the resemblance of the biology of invasive species and environmental thinking to the
discourse of sociocultural nativism and xenophobia. The author then applies the critique of
nativism and indigeneity from social sciences to the analysis of discursive formations in
contemporary biomedical sciences. With the help of environmental studies of Hawaii, he shows
that many premises of the biology of invasive species are based on flawed assumptions about
indigeneity taken from cultural and social constructions. [ABSTRACT FROM AUTHOR]
Copyright of Ab Imperio is the property of Editors of Ab Imperio

Skye, A. D. (2010). "Aboriginal Midwifery: A Model for Change." Journal of Aboriginal Health 6(1): 28-37.
This paper will discuss indigenous knowledge and epistemologies of health and well–being as
essential practices to improving the health status of Aboriginal communities. These methods will
be illustrated through the practice of Aboriginal midwifery and birthing practices currently being
revitalized in Aboriginal communities. Indigenous knowledge of health, well–being, medicine, and
healing practices have historically sustained the health and well–being of Aboriginal communities
for centuries pre–contact. However, these traditional epistemologies of health and healing have
been eroded through centuries of colonial oppression and the imposition of western scientific
methodologies and legislation. Through decades of acculturation, much of the traditional
knowledge of health, medicine and healing has been lost. However, a recent resurgence of
traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the
indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery
has resulted in the development of Aboriginal birthing centres that blend traditional knowledge,
medicine and healing practices with contemporary medical services, to provide culturally significant
maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing
centres and services in, Nunavut, Quebec and Ontario. The high quality of community–based
maternal care, access to culturally significant health services – utilizing traditional medicine and
employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting

325
 community healing, cultural revival, and community capacity building. The traditional
methodologies employed by Aboriginal birthing centres will be detailed to exemplify the
significance of indigenous knowledge and epistemologies of health in providing improved health
care services to Aboriginal communities. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Aboriginal Health is the property of National Aboriginal Health Organization
(NAHO)

Safier, N. (2010). "Global Knowledge on the Move." Isis: A Journal of the History of Science in Society
101(1): 133-145.
Since Bruno Latour's discussion of a Sakhalin island map used by La Perouse as part of a global
network of "immutable mobiles," the commensurability of European and non-European knowledge
has become an important issue for historians of science. But recent studies have challenged these
dichotomous categories as reductive and inadequate for understanding the fluid nature of
identities, their relational origins, and their historically constituted character. Itineraries of
knowledge transfer, traced in the wake of objects and individuals, offer a powerful heuristic
alternative, bypassing artificial epistemological divides and avoiding the limited scale of national or
monolingual frames. Approaches that place undue emphasis either on the omnipotence of the
imperial center or the centrality of the colonial periphery see only half the picture. Instead,
practices of knowledge collection, codification, elaboration, and dissemination--in European,
indigenous, and mixed or hybrid contexts--can be better understood by following their moveable
parts, with a keen sensitivity toward non-normative epistemologies and more profound temporal
frameworks. [ABSTRACT FROM AUTHOR]
Copyright of Isis: A Journal of the History of Science in Society is the property of The History of Science
Society

Sa'qawei Paq'tism Randolph Bowers, K. (2010). "A Mi'kmaq First Nation cosmology: investigating the
practice of contemporary Aboriginal Traditional Medicine in dialogue with counselling - toward an
Indigenous therapeutics." Asia Pacific Journal of Counselling & Psychotherapy 1(2): 111-124.
This paper explores from a Mi'kmaq and Aboriginal standpoint foundational knowledge in
Indigenous therapeutics. Based on an eco-social-psycho-spiritual way of working, the article
proposes Indigenous cultural models that open a window to a rich cultural repository of meanings
associated with Indigenous cosmology, ontology and epistemology. The three layers of meaning,
theory and practice within the symbolic 'Medicine Lodge' or 'Place of The Dreaming' give rise to
ways of working that are deeply integrative and wholistic. These forms of Indigenous theory and
practice have much to offer the counselling and complimentary health professions. [ABSTRACT
FROM AUTHOR]
Copyright of Asia Pacific Journal of Counselling & Psychotherapy is the property of Routledge

Patch, J. (2010). "The Song of the Sirens and the Non-Transcendental." European Legacy 15(5): 619-635.
Over the past three decades the ethnographic-based human sciences (anthropology, social
linguistics, ethnomusicology, sociology, etc.) have come under heavy scrutiny for the perpetuation
of injustice and inequality, and a lack of sensitivity to indigenous epistemologies and material
needs. Among the nefarious epistemological issues is that of “transcendental knowledge,”
information that is presented as “fact” or through impervious narrative in the mode of so-called
empirical sciences. The model of transcendental knowledge still pervades the human sciences
despite critiques from postcolonial and poststructural scholars. Through a simultaneous re-
evaluation of the Dialectic of Enlightenment's critique and an analysis of the pressures and perils of
the academic market, we can see how Horkheimer and Adorno's cautionary analysis can be
applied to contemporary ethnography in an effort to philosophize and practice writing that does not
submit to the reifying pressures of grand and grave theories and represents human life with the
deserved dignity and distress. [ABSTRACT FROM AUTHOR]
Copyright of European Legacy is the property of Routledge

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Murphy, J. S. (2010). "Gathering from Within: Indigenous Nationhood and Tanya Lukin Linklater's Woman
and Water." Theatre Research International 35(2): 165-171.
The article discusses the play "Woman and Water," by Alutiq performer Tanya Lukin Linklater. The
concepts of being in the world and interconnected with the land, people, and animals and of
experiencing time from this intimate perspective are discussed. Topics include the models of
affiliation in nationalism and transnationalism within a nation state, the assimilation of indigenous
cosmology and epistemology, the meaning of nationhood in the indigenous context, and the
political aspects of indigenous performance.

McAllan, F. (2010). "COLONIAL SOVEREIGNTIES AND THE SELF-COLONIZING CONUNDRUM."

AlterNative: An International Journal of Indigenous Peoples 6(3): 222-234.
Relational epistemologies and ontologies of indigenous populations call into question the
legitimacy of colonial sovereign foundations. Referring to Derrida's sketch of the impossible,
Watson writes: "My suggestion is that the moment of 'impossibility' in recognizing the sovereignty
of Aboriginal laws, is the moment which provides Australians with the opportunity to 'take
responsibility' in order to have a future" (2006, p. 26). Nevertheless the colonial law that presumes
settled foundations continues to deny any need to address its own legitimacy. Derrida (2005)
argues that progressive reason consigns to forgetting its historical and subjective origins, likening
this to a spider spinning a cocoon of autoimmunity to preserve its right to reason determinately
rather than boldly traversing its web. Is it possible for reason to speculate reasonably with itself?
(p. 127-140). [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Martin, D. (2010). "An Application of Dogon Epistemology." Journal of Black Studies 40(6): 1153-1167.
An application of Dogon epistemology proposes an analysis of African knowledge--classical,
indigenous, and diasporan--in view of broader onto-logical realities that include the synergy of
metaphysical perception and cultural production. It analyzes several texts in light of four Dogon
categories of knowledge and Karenga's framework for the creation of knowledge in Africana
studies: San Spirituality: Roots, Expression, and Social Consequences, by J. David Lewis-Williams
and David G. Pearce; Legends, Sorcerers, and Enchanted Lizards: The Door Locks of the Bamana
of Mali, by Pascal James Imperato; and HIV/AIDS and the Curriculum: Methods of Integrating
HIV/AIDS in Theological Programmes, edited by Musa W. Dube. The result is a framework for
discussing the dynamics of the synergy of metaphysical perception and cultural production.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Black Studies is the property of Sage Publications Inc.

Hollenberg, D. and L. Muzzin (2010). "Epistemological challenges to integrative medicine: An anti-colonial

perspective on the combination of complementary/alternative medicine with biomedicine." Health
Sociology Review 19(1): 34-56.
The ideal of combining biomedicine with traditional, complementary and/or alternative medicine
(CAM) is now widespread in global healthcare systems. Called integrative medicine (IM) or
integrative healthcare (IHC), biomedicine and CAM are being combined in myriad healthcare
settings; select medical curricula are incorporating CAM while new ‘integrative’ physicians are
graduating; and widescale health policy on CAM is being created by such organisations as the
World Health Organization (WHO). While the IM trend is fast developing, little theory has been
applied to examining the epistemology of this new health phenomenon and if, in fact, integration
between divergent health paradigms is possible. Drawing on an anti-colonial analysis of new IM
settings in Canada, we suggest that fundamental challenges exist to integrating biomedicine and
CAM that have been largely ignored in the push for integration. They are: (a) the devaluing of non-
biomedical health knowledges; (b) accepting only biomedical evidence; and (c) the creation of a
biomedical monolithic worldview. As a part of paradigm appropriation and assimilation, we trace
these challenges to the colonial devaluation of Indigenous knowledge. We argue that an anti-
colonial analysis of IM provides the ‘missing link’ to understanding the fundamental processes

327
 through which biomedicine appropriates CAM, and the reasons it continues to do so. [ABSTRACT
FROM AUTHOR]
Copyright of Health Sociology Review is the property of Routledge

Hill, J. S., et al. (2010). "Decolonizing Personality Assessment and Honoring Indigenous Voices: A Critical
Examination of the MMPI-2." Cultural Diversity & Ethnic Minority Psychology 16(1): 16-25.
Utilizing a mixed methods approach located between constructivist-interpretivist and critical-
ideological research paradigms (Ponterotto, 2005), the current study builds upon previous
research (Pace et al., 2006) that investigated the cultural validity of the Minnesota Multiphasic
Personality Inventory (MMPI)-2 in its use with American Indians. Thirty items from MMPI-2 scales
F, 1, 6, 8, and 9 were identified via item analysis as reflecting significant differences in
endorsement rates between an American Indian sample and the MMPI-2 normative group.
Semistructured interviews focused on these 30 items were conducted with 13 American Indian
participants from an Eastern Woodlands Nation in Oklahoma. Interviews were audio recorded,
transcribed, and then coded for themes using a qualitative coding analysis. Nine themes emerged:
core belief system, experiences of racism and discrimination, conflicting epistemologies, living in
two worlds, community connectedness, responsibility and accountability to the community,
traditional knowledge, stories as traditional knowledge, and language and historic loss. Results of
the current study demonstrate how the MMPI-2 may pathologize Indigenous woridviews,
knowledge, beliefs, and behaviors rather than accurately assess psychopathology. Implications for
practice and future research are addressed. [ABSTRACT FROM AUTHOR]
Copyright of Cultural Diversity & Ethnic Minority Psychology is the property of American Psychological
Association

Hermansen, J. E. (2010). "Mediation of tropical forest interests through empowerment to locals by means
of ecological indicators." Sustainable Development 18(5): 271-281.
Globalization and global concerns for tropical moist forests have a strong impact on the ability of
local, indigenous people who live either in or close to the forest and depend upon the quality of the
ecosystem resources that the forest provides for the vital necessities of their daily life. This paper
explores how tension between global and local interests arises. It investigates differences in the
acquisition of knowledge about the forest ecosystem and suggests ways to mediate and negotiate
between the interested parties. Catchment forest management at Mount Kilimanjaro, Tanzania is
the reference case for this research. Methodologically, there are challenges connected to the
different positions expressed in a 'locals - globals' discussion about forest ecosystem services and
sustainability. Within this setting, the paper argues for an ecological mediation between locals and
globals based on an actor-network and stakeholder approach. In the conclusion, the paper
suggests a framework for ecological methods, where ecological semantics can be a mediator
between nature (ecology) and culture (society) to evolve a common understanding for
environmental sustainability and valuation of ecosystem services. From this, another framework for
mediating ecological indicators is developed to keep the elements of local versus global interest,
nature versus society and epistemology versus ontology together in one system. Copyright © 2010
John Wiley & Sons, Ltd and ERP Environment. [ABSTRACT FROM AUTHOR]
Copyright of Sustainable Development is the property of John Wiley & Sons, Inc.

Gingell, S. (2010). "Negotiating Sound Identities in Canadian Literature." Canadian Literature(204): 127-
130.
This article urges the use of indigenous epistemologies to offer several sound identities that are
found in Canadian literature. It is pointed out that the concept of sound identity can be applied to
the study of writing that brings to print an oral version of the language. The Cree language is
presented as an example because the process of producing a Cree sound has the effect of binding
the speaker with other beings with life and emphasizes the connections.

Esquith, S. L. and F. e. Gifford (2010). Capabilities, Power, and Institutions: Toward a More Critical
Development Ethics, University Park, PA:

328
Pennsylvania State University Press.
Ten papers extend, criticize, and reformulate the capability approach to human development to
better understand the importance of power, especially institutional power. Papers discuss
institutions and urgency (Stephen L. Esquith); instrumental freedoms and human capabilities
(Sabina Alkire); the missing squirm factor in Amartya Sen's capability approach (A. Allan Schmid);
institutions, inequality, and well-being--distributive determinants of capabilities realization (Daniel
Little); development ethics through the lenses of caring, gender, and human security (Des Gasper
and Thanh-Dam Truong); a methodologically pragmatist approach to development ethics
(Asuncion Lera St. Clair); social development, capabilities, and the contradictions of (capitalist)
development (Shelley Feldman); the struggle for local autonomy in a multiethnic society--
constructing alternatives with indigenous epistemologies (David Barkin); capabilities,
consequentialism, and critical consciousness (Paul B. Thompson); and development and
globalization--the ethical challenges (Nigel Dower). Esquith is Professor of Philosophy and Dean of
the Residential College in the Arts and Humanities at Michigan State University. Gifford is
Professor of Philosophy and Director of the Graduate Specialization in Ethics and Development at
Michigan State University. Index.

Crawford, B. and F. Schuetzenmeister (2010). "Linking Global and Local Commons: The Role of
Knowledge in Arctic Governance." Conference Papers -- International Studies Association: 1.
The Arctic can be considered a global commons because of its important role for the health of the
entire Earth system. However, there is little hope for a coherent international regime that could
protect the Arctic as a whole, since most of the Arctic region lies within the territory of powerful
states. The region is inhabited by more than four million people and characterized by institutional
diversity. And, while there is no international regime to protect the Arctic as an integral part of the
"global commons," local institutions work often well to protect local common property resources.
Why is it so difficult to create international collaboration if local communal property regimes work
efficiently to preserve resources? The answer is smaller size, cultural integration, participation in
rule creation, first hand observation, and knowledge embedded in daily practices. Since it seems to
be impossible to model international regimes after these principles, it might be a promising
approach to employ working local institutions in the protection of the global commons. But these
institutions would have to be coordinated to protect the region as a whole. How can extremely
heterogeneous institutions be coordinated within cross-scale governance systems? We argue that
the answer lies in the role of knowledge. Scientific knowledge, in general, supports the protection
of the Arctic as part of the global commons, while Traditional Ecological Knowledge (TEK) of
indigenous people is employed in local common property regimes. Using the example of Arctic
subsistence economies and the role of TEK, we sketch the challenges of merging the two forms of
knowledge in the service of coordinating loosely coupled institutions at different scales. The
obstacle to this merger, however, is that these two types of knowledge rest on incommensurable
epistemologies. How can diverse and sometimes conflicting forms of knowledge provide a
foundation for local regimes to work together toward the common good? As an illustration of our
argument and its challenges, we sketch the integration of TEK in local legislation, the International
Polar Year, and the Arctic Council. In the concluding section, we discuss the applicability of this
approach. ..PAT.-Unpublished Manuscript [ABSTRACT FROM AUTHOR]
Copyright of Conference Papers -- International Studies Association is the property of International
Studies Association

Chandler, M. (2010). "Indigenous Education and Epistemic Violence." Part of a special issue: Marginalized
Youth: A Tranquil Invitation to a Rebellious Celebration 50(5): 63-67.
The writer describes the requirements and steps needed to bring about a change in the education
of Canada's indigenous communities. Education of the Aboriginals requires knowing their
epistemology, which is possible through knowledge of theory, scholarship, and research. This is
achieved in three steps: discussion of epistemologies; characteristics of indigenous and non-
indigenous epistemologies; and an analysis of indigenous epistemologies utilized for the
educational inequities experienced by First Nation, Métis, and Inuit learners.

329
Beckford, C., et al. (2010). Aboriginal Environmental Wisdom, Stewardship, and Sustainability: Lessons
From the Walpole Island First Nations, Ontario, Canada, Taylor & Francis Ltd. 41: 239-248.
Generally speaking, environmental education teaching, research, and practice have been informed
by the traditions of western, Euro-centric culture. In this context indigenous perspectives are often
marginalized, maligned, and perceived to be unscientific and therefore inferior. This essay adds to
the growing body of literature exploring aboriginal indigenous environmental epistemologies and
responsible human interactions with the natural environment. The paper provides a Canadian
context as it examines the environmental philosophy and attitude of a Canadian First Nations
community to the natural environment grounded in the lived experiences of adults, children and
elders from the Walpole Island First Nation. We make the argument that while not a panacea,
Aboriginal environmental epistemologies hold lessons for teaching environmental stewardship and
sustainability behavior in mainstream classrooms. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Environmental Education is the property of Taylor & Francis Ltd

Banks, O. C. (2010). "Of Water and Spirit: Locating Dance Epistemologies in Aotearoa/New Zealand and
Senegal." Anthropological Notebooks 16(3): 9-21.
Using memoirs of dance, land, and music, this paper is an ethnographic investigation in two
diverse dance cultures and identifies the cultural knowledge that is embodied in movement. This
dance ethnography examines contemporary expressions of Maori dance as done by the Atamira
Dance Collective in Auckland, Aotearoa/NZ; in addition, Wolof sabar dancer Tacko Sissoko, a
dancer/teacher extraordinaire in Dakar, Senegal is also considered. The portraits provide a window
into the epistemologies embedded and disseminate within the unique movement literacies. Using
decolonizing theory and practice as well a auto-ethnographical experiences of dancing with these
communities, I explore the links between dance, water, music and identity. The research and
analysis reflects my striving to highlight the intersections between the fields of Anthropology,
Indigenous Studies, Danc Studies, and African Studies. (English) [ABSTRACT FROM AUTHOR]
Pričujoči članek predstavlja etnografsko analizo dveh različnih plesnih kultur prek uporabe spominov
plesa, zemlje in glasbe, na način, da opredeljuje kulturno znanje, ki je vpisano v gibanje. S plesno
etnografijo avtorica proučuje sodobne izraze maorskega plesa, ki ga izvaja Atamira Dance
Collective iz Aucklanda na Novi Zelandiji, poleg tega pa pod drobnoglcd vzame tudi Wolof sabar
plesalko Tacko Sissoko, učiteljico plesa iz Dakarja v Senegalu. Ti portreti ji priskrbijo vpogled v
epistemologije, ki so vgrajene v specifično gibanje in prek njega tudi razširjane. Z uporabo
dekolonizacijskih teorij in praks ter avto-etnografske izkušnje plesanja v teh skupnostih, avtorica
razišče povezave med plesom, vodo, glasbo in identiteto. Ta raziskava odraža avtoričina
prizadevanja, da bi vzpostavila presečišča med področji antropologije, študijami staroselcev, študij
plesa in afriških študij. (Slovenian) [ABSTRACT FROM AUTHOR]
Copyright of Anthropological Notebooks is the property of Slovene Anthropological Society

Wallis, R. J. (2009). "Re-enchanting Rock Art Landscapes: Animic Ontologies, Nonhuman Agency and
Rhizomic Personhood." Time & Mind: The Journal of Archaeology, Consciousness & Culture 2(1): 47-70.
Recent theorizing of animism as a relational epistemology evinces how many indigenous
communities perceive landscapes as alive with "people," only some of whom are human, and that
these agents are perceived to exist prior to human engagement. Shrines, temples, groves, and
other "sacred" sites in the landscape, including some rock-art sites, may not mark places of
cultural inscription per se (culture is of course instantiated at such sites, but not necessarily a
priori), but pre-given places perceived as inhabited with other-than-human agencies (e.g. helpers,
deities, ancestors), and where relationships between humans and nonhumans are negotiated.
Engagements with rocks, rock art and the wider landscape (filled with nonhumans) may involve
other-than-human people dialoguing with humans, rather than a straightforward (one-way)
inscription of meaning in which rock art is a passive "cultural marker" and landscape an inert tabula
rasa. Thinking through "animic" ontologies facilitates an approach to rock-art landscapes which
disrupts the perceived ascendancy of human personhood, including that of "the artist' and
considers sensitively the agency of rock art, other-than-human people (and humans), and

330
 landscape in rhizomic networks of relationality-the efficacy of which is explored with examples from
later prehistoric Britain. [ABSTRACT FROM AUTHOR]
Copyright of Time & Mind: The Journal of Archaeology, Consciousness & Culture is the property of
Routledge

Tuck, E. (2009). "Re-visioning Action: Participatory Action Research and Indigenous Theories of Change."
Urban Review 41(1): 47-65.
This article observes that participatory action research (PAR), by nature of being collaborative,
necessitates making explicit theories of change that may have otherwise gone unseen or
unexamined. The article explores the limits of the reform/revolution paradox on actions and
theories of change in PAR. Citing examples from two recent youth PAR projects on educational
issues, the author submits that when met with such a paradox, one can only move to a new
vantage point. Four alternative vantage points, drawn from Indigenous epistemologies, are
illustrated; they are sovereignty, contention, balance, and relationship. [ABSTRACT FROM
AUTHOR]

Trinidad, A. M. O. (2009). "Toward kuleana (responsibility): A case study of a contextually grounded

intervention for Native Hawaiian youth and young adults." Aggression & Violent Behavior 14(6): 488-498.
Abstract: As a minority ethnic group, Native Hawaiian youth and young adults face an array of
issues associated with colonization, such as persistent structural discrimination and the loss of
land and indigenous ways of knowing. They are also at risk for a wide range of negative behaviors,
including interpersonal violence, suicide, substance use, and juvenile delinquency. This article
explores how community youth development, critical pedagogies, and Hawaiian epistemology can
help Native Hawaiian young adults cope with such issues. It begins with a brief discussion of
critiques on conventional youth violence prevention programs. To address these critiques, three
bodies of literature are introduced: 1) community youth development, 2) critical pedagogy, and 3)
community epistemology. Data were derived from a single case study of a community-based youth
program. The program, located in an impoverished, rural community in Hawai''i, entailed running
an organic farm. Seventeen participants were involved in the study. Semi-structured interviews
were used to collect data. Utilizing critical indigenous qualitative research, a content analysis of the
interviews was conducted to build a working conceptual model. Preliminary findings suggest that a
program with key processes of community youth development, critical pedagogies, and Hawaiian
epistemology may serve as a vehicle for health and wellness, thus preventing a host of negative
behaviors, such as violence. Based on the findings, a critical contextually based approach to
violence prevention that focuses on providing opportunities for Native Hawaiian young adults to
take an active participatory role in promoting health is proposed. [Copyright &y& Elsevier]
Copyright of Aggression & Violent Behavior is the property of Pergamon Press - An Imprint of Elsevier
Science

Stewarta, S. L. (2009). "One Indigenous Academic's Evolution: A Personal Narrative of Native Health
Research and Competing Ways of Knowing." First Peoples Child & Family Review 4(1): 57-65.
Indigenous health research should reflect the needs and benefits of the participants and their
community as well as academic and practitioner interests. The research relationship can be
viewed as co-constructed by researchers, participants, and communities, but this nature often
goes unrecognized because it is confined by the limits of Western epistemology. Dominant
Western knowledge systems assume an objective reality or truth that does not support multiple or
subjective realities, especially knowledge in which culture or context is important, such as in
Indigenous ways of knowing. Alternatives and critiques of the current academic system of research
could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing
and Indigenous protocols, which are increasingly becoming more prominent both Native and non-
Native societies. This paper contains a narrative account by an Indigenous researcher of her
personal experience of the significant events of her doctoral research, which examined the
narratives of Native Canadian counselors' understanding of traditional and contemporary mental
health and healing. As a result of this narrative, it is understood that research with Indigenous

331
 communities requires a different paradigm than has been historically offered by academic
researchers. Research methodologies employed in Native contexts must come from Indigenous
values and philosophies for a number of important reasons and with consequences that impact
both the practice of research itself and the general validity of research results. In conclusion,
Indigenous ways of knowing can form a new basis for understanding contemporary health
research with Indigenous peoples and contribute to the evolution of Indigenous academics and
research methodologies in both Western academic and Native community contexts. [ABSTRACT
FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Soto, L. D., et al. (2009). "The Xicana Sacred Space: A Communal Circle of Compromiso for Educational
Researchers." Harvard Educational Review 79(4): 755-775.
The Xicana Sacred Space resulted from an effort to develop a framework that would center the
complexities of Chicana ontology and epistemology as they relate to social action projects in our
communities. Claiming indigenous roots and ways of knowing, the Xicana Sacred Space functions
as a decolonizing tool by displacing androcentric and Western linear notions of research in favor of
a Mestiza consciousness (Anzaldúa, 1999). Organically born, the space proved to be an important
source of knowledge, strength, inspiration, and reflexivity for the authors in their journey as
graduate students. Here the authors explain how the space evolved and detail its promise as a tool
for raising consciousness, gaining strength, cultivating cultural intuition (Delgado Bernal, 1998),
examining positionalities and standpoints, and achieving intellectual growth among those
interested in conducting decolonial, emancipatory, and feminist research and action projects.
[ABSTRACT FROM AUTHOR]
Copyright of Harvard Educational Review is the property of Harvard Education Publishing Group

Oliphant, E. and S. B. Templeman (2009). "If We Show Them Will They Come? Attitudes of Native
American Youth Towards Higher Education." First Peoples Child & Family Review 4(2): 99-105.
Indigenous health research should reflect the needs and benefits of the participants and their
community as well as academic and practitioner interests. The research relationship can be
viewed as co-constructed by researchers, participants, and communities, but this nature often
goes unrecognized because it is confined by the limits of Western epistemology. Dominant
Western knowledge systems assume an objective reality or truth that does not support multiple or
subjective realities, especially knowledge in which culture or context is important, such as in
Indigenous ways of knowing. Alternatives and critiques of the current academic system of research
could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing
and Indigenous protocols, which are increasingly becoming more prominent both Native and non-
Native societies. This paper contains a narrative account by an Indigenous researcher of her
personal experience of the significant events of her doctoral research, which examined the
narratives of Native Canadian counselors' understanding of traditional and contemporary mental
health and healing. As a result of this narrative, it is understood that research with Indigenous
communities requires a different paradigm than has been historically offered by academic
researchers. Research methodologies employed in Native contexts must come from Indigenous
values and philosophies for a number of important reasons and with consequences that impact
both the practice of research itself and the general validity of research results. In conclusion,
Indigenous ways of knowing can form a new basis for understanding contemporary health
research with Indigenous peoples and contribute to the evolution of Indigenous academics and
research methodologies in both Western academic and Native community contexts. [ABSTRACT
FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Naputi, T. (2009). "Subaltern Rhetoric: Double Vision and Discourse for Change in Evo Morales'
Inauguration Address." Conference Papers -- National Communication Association: 1.

332
 Evo Morales' electoral victory provided a discourse for change within Bolivian politics. This essay
examines the subaltern rhetoric in his 2006 inauguration address. Using a theoretical perspective
that combines standpoint epistemology with the Aymara theory of "Both Eyes" and the theories of
de-colonial thinking and subversive complicity, it exposes Morales' discourse as a double vision
that enables the indigenous population to emerge from the periphery and into the focus of Bolivian
politics and social change. ..PAT.-Unpublished Manuscript [ABSTRACT FROM AUTHOR]
Copyright of Conference Papers -- National Communication Association is the property of National
Communication Association

Murillo, L. A. (2009). "“This Great Emptiness We Are Feeling”: Toward a Decolonization of Schooling in
Simunurwa, Colombia." Anthropology & Education Quarterly 40(4): 421-437.
This article examines the decolonization of schooling in an Arhuaco community in the Sierra
Nevada de Santa Marta region of Colombia. Interweaving ethnographic description with accounts
of key events that took place between 1915 and 2006, I trace the community's struggle to develop
an Indigenous school capable of appropriating Western forms of knowledge while retaining
Indigenous practices and beliefs. I describe how Indigenous educators incorporate local forms of
knowledge into schooling, and how these are presented and understood relative to the structures
and discourses of the colonized school Using the concepts of “translocality” and “transculturation,”
I frame this discussion of the struggle for educational autonomy within broader efforts to
decolonize knowledge and epistemologies inherited from European traditions and the Colombian
state. I argue that educators have transformed the school from a colonizing space to one in which
Indigenous people contest and negotiate, via practices of cultural and linguistic revitalization, the
state violence that threatens to surround them. [Arhuaco, Colombia, decolonization, Indigenous
education, local knowledge, transculturation, translocality].

Mila-Schaaf, K. and M. Hudson (2009). "The interface between cultural understandings: negotiating new
spaces for Pacific mental health." Pacific health dialog 15(1): 113-119.
This theoretical paper introduces the concept of the "negotiated space", a model developed by
Linda Tuhiwai Smith, Maui Hudson and colleagues describing the interface between different
worldviews and knowledge systems. This is primarily a conceptual space of intersection in-
between different ways of knowing and meaning making, such as, the i Pacific indigenous
reference and the dominant Western mental health paradigm of the bio-psycho-social. When
developing Pacific models of care, the "negotiated space" provides room to explore the
relationship between different (and often conflicting) cultural understandings of mental health and
illness. The "negotiated space" is a place ofp urposive re-encounter reconstructing and re-
balancing of ideas and values in complementary realignments that have resonance for Pacific
peoples living in Western oriented societies. This requires making explicit the competing
epistemologies of the Pacific indigenous worldviews and references alongside the bio-psycho-
social and identifying the assumptions implicit in the operating logic ofe ach. This is a precursor to
being empowered to negotiate, resolve and better comprehend the cultural conflict between the
different understandings. This article theorises multiple patterns of possibility of resolutions and
relationships within the negotiated space relevant to research, evaluation, model, service
development and quality assurance within Pacific mental health.

Metallic, J. and G. Seiler (2009). "Animating Indigenous Knowledges in Science Education." Canadian
Journal of Native Education 32(1): 115-128.
In this article, we explore how Indigenous knowledges can be used to inform science education
and the development of school science curricula and pedagogy. Specifically, we explore how the
concept of animating Indigenous knowledges (performing Indigenous identities, languages, and
cultures and values) can be used for constructing pluralistic science classrooms. Finally, we
present the notion of critical thinking in science education and discuss the issues surrounding
criticality and possibilities for incorporating Indigenous epistemologies and ontologies into teaching
and learning practices. [ABSTRACT FROM AUTHOR]

333
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native
Education

Lin, A. (2009). "Local interpretation of global management discourses in higher education in Hong Kong:
potential impact on academic culture." Inter-Asia Cultural Studies 10(2): 260-274.
In this paper the colonial history of university education in Hong Kong, and recent changes in the
governance of university education driven by global management discourses are discussed. With
the systemic penetration of global economic rationalism, Hong Kong university education has gone
through structural changes that include funding-linked evaluative policies and practices. Market
imperatives and institutionally defined notions of research performance based mainly on English-
language, overseas journal publications are exerting strong influence on the cultural practices and
life styles of academics and stand to significantly change academic and intellectual culture in
higher education in Hong Kong. The long-term consequences of these local interpretations and
adaptations of global processes will be discussed in terms of their potential impact on academic
freedom, the shaping of intellectual space, the intensification of competitive institutional research
output, and the risk of privileging certain forms of knowledge production that puts aside local
societal needs, indigenous knowledge and epistemologies. The views of experienced Hong Kong
academics in the humanities and social sciences, as expressed in in-depth individual interviews,
are also discussed. These are then interpreted with reference to Habermas' notion of different
kinds of knowledge-constitutive interests (Habermas 1971) and Foucault's notion of the technology
of discipline power to uncover the state's implicit transformation and shaping of the social and
epistemological bases of academic and intellectual pursuits and the increasing trend of
individualization of intellectual communities into isolated, individualistic, competitive knowledge
workers (Foucault 1977). [ABSTRACT FROM AUTHOR]
Copyright of Inter-Asia Cultural Studies is the property of Routledge

Lilomaiava-Doktor, S. i. (2009). "Beyond "Migration": Samoan Population Movement (Malaga) and the
Geography of Social Space (Vā)." Contemporary Pacific 21(1): 1-33.
New flows of population movements have called into question both conventional categories of
"migration" and their assumptions, encouraged by concepts such as diaspora and
transnationalism. Despite the incorporation of the new concepts diaspora and transnationalism in
migration studies in Oceania, conceptual problems remain because traditional categories of
migration, diaspora, and transnationalism continue to dominate mobility literature with notions of
severing ties, uprootedness, and rupture as Pacific Islanders move from the periphery (villages) to
the core (Pacific Rim countries). In this article, I argue that indigenous conceptions of migration
and development provide a better understanding of people's movements and the connection of
migration to development for Island societies and economies. Through an ethnogeographic study
of Salelologa, a Samoan village with members in Sāmoa and overseas, I use Samoan concepts for
migration, malaga, and social connectedness, vā, to examine the processes, ideologies, and
interactions that 'āiga (kin group, family members) maintain and retain in the diaspora as they seek
ways to improve households and human betterment. This discussion of a Samoan philosophy and
epistemology of movement expands, invigorates, and redefines ideas of migration, development,
transnationality, place, and identity through Samoan ontological lenses. Harnessing an awareness
of indigenous concepts is not enough, however, unless indigeneity and its concepts are fully
integrated into theoretical approaches to mobility research in Oceania. [ABSTRACT FROM
AUTHOR]
Copyright of Contemporary Pacific is the property of University of Hawai'i

Lavallée, L. F. (2009). "Practical Application of an Indigenous Research Framework and Two Qualitative
Indigenous Research Methods: Sharing Circles and Anishnaabe Symbol-Based Reflection." International
Journal of Qualitative Methods 8(1): 21-40.
Increasingly research involving Indigenous people is being undertaken by Indigenous researchers,
who bring forward worldviews that shape the approach of the research, the theoretical and
conceptual frameworks, and the epistemology, methodology, and ethics. Many times such

334
 research bridges Western practices and Indigenous knowledges; however, bringing together these
two worldviews can also present challenges. In this paper the author explores the challenges and
lessons learned in the practical application of an Indigenous research framework and qualitative
inquiry. Two qualitative Indigenous research methods, sharing circles and Anishnaabe symbol-
based reflection, will be discussed. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Lauer, M. and S. Aswani (2009). "Indigenous Ecological Knowledge as Situated Practices: Understanding
Fishers’ Knowledge in the Western Solomon Islands." American Anthropologist 111(3): 317-329.
In this article, we draw on research among fisherfolk of Roviana Lagoon, Solomon Islands, to
examine certain epistemological assumptions of the “indigenous knowledge” concept. We describe
how approaches to knowledge in Roviana differ from prevailing models of knowledge that
distinguish between cognitive aspects and other modalities of knowing. For many Roviana fishers,
ecological knowledge is not analytically separated from the changing contexts of everyday
activities such as navigating and fishing. Inspired by Roviana epistemologies, we argue that a
practice-oriented approach provides a more sympathetic and informative theoretical framework for
understanding knowledge and its role in contemporary marine-resource conservation efforts. The
theoretical and methodological implications of the perspective are illustrated with examples from
an ongoing marine conservation project in the western Solomon Islands that integrates indigenous
knowledge, remote-sensing techniques, and Geographic Information System (GIS) technologies.
[ABSTRACT FROM AUTHOR]
Copyright of American Anthropologist is the property of Wiley-Blackwell

Johnston Goodstar, C. (2009). Critical indigenous pedagogy of place: Locating and engaging justice with
indigenous youth.
Since its inception, the profession of Social Work has held a steadfast commitment to social
justice. This commitment however, has largely depended on Eurocentric theories of social justice
and neglected to theorize 'place', a concept at the center of Indigenous worldviews and
understandings of justice. In doing so, it has limited social work practice to anthropocentric and
ethnocentric perspectives. This dissertation aims to address this gap by theorizing an innovative
conceptual model entitled critical, indigenous pedagogy of place. A critical indigenous pedagogy of
place is a re-imagining of critical pedagogical practices that engage indigenous youth in the pursuit
of social justice that is inclusive of indigenous communities and worldviews. It does this by
consciously connecting critical pedagogy- the practice of education for social justice, with
indigenous epistemologies and worldviews. A critical indigenous pedagogy of place seeks to
develop critical, indigenous consciousness and engage indigenous youth in a participatory struggle
for justice in their communities. Following the theoretical introduction, this dissertation presents the
process and findings of a participatory action research project that embodied and deployed this
critical, indigenous pedagogy of place in collaboration with the Photovoice method (Wang, 1997) to
investigate environmental justice with seven, urban Native American youth. It concludes by
exploring the implications of such a practice in indigenous communities as well as their potential
impact on the achievement of indigenous justice. (Dissertation abstract)

Hill, D. M. (2009). "Traditional Medicine and Restoration of Wellness Strategies." Journal of Aboriginal
Health 5(1-3): 26-42.
The article focuses on the traditional medicine and indigenous knowledge in the health aspects of
the Aboriginal peoples in Canada. It states that traditional medicine is viewed by most Aboriginal
peoples as the medicine and medical practices applied under the localized geographical context of
the country they belong. It mentions that indigenous knowledge is considered as a full knowledge
system that has its own concepts of epistemology, philosophy, and scientific validity. It says that
the restoring of the traditional medicine practices and the indigenous knowledge led to the
enhancement of the health aspects of Aboriginal people. Moreover, it adds that the practices of
traditional medicine can be applied through the promotion of the intervention and the prevention
strategies.

335
Gregorčič, M. (2009). "Cultural capital and innovative pedagogy: a case study among indigenous
communities in Mexico and Honduras." Innovations in Education & Teaching International 46(4): 357-366.
This article introduces case studies of innovative approaches to pedagogy among indigenous
Mayan communities in Chiapas (Mexico) and Lencan communities in Intibuca (Honduras).
Innovative approaches to researching alternative theories and practices of pedagogy are used by
the author to develop an epistemology of critical pedagogy and its potential contribution to the
creation of a dignified society. From the humanistic point of view these experiments in pedagogy
are invaluable practices of cultural capital that resonate in a broader social and political
environment. Cultural capital represents the power for social integration and cohesion beyond
capitalism, produces new social relations, and contributes to the creation of an egalitarian society
with greater social welfare. Pedagogy plays a fundamental role in this social production because it
leads to social change. The author indicates the possibilities of an education that runs counter to
the currently prevailing model of education in wealthy states as well as opening new reflections
and challenges for contemporary pedagogy. [ABSTRACT FROM AUTHOR]
Copyright of Innovations in Education & Teaching International is the property of Routledge

Elliott, F. (2009). "Science, Metaphoric Meaning, and Indigenous Knowledge." Alberta Journal of
Educational Research 55(3): 284-297.
Western cultural approaches to teaching science have excluded Indigenous knowledges and
culturally favored many non-Aboriginal science students. By asking the question "What
connections exist between Western science and Indigenous knowledge?" elements of
epistemological (how do we determine what is real?) and ontological (what is real?) connections
can emerge for science educators. Western science as it is presented in Alberta classrooms is
characterized as teaching scientism by the degree to which it excludes the presentation of other
ways of knowing. The objectivity of Western science is questioned here, and aspects of Indigenous
knowledge are suggested that coincide with and can support science teaching. The concept of
indeterminacy and flux as suggested by Bohm (1980), Little Bear (2004), and Peat (2002) form a
nexus where Western scientific epistemologies and ontologisms are congruent with Indigenous
knowledge. Metaphoric meaning is suggested as one useful area of congruence for science
education praxis. (English) [ABSTRACT FROM AUTHOR]
Les approches culturelles de l'Occident relatives a l'enseignement des sciences ont exclu les
connaissances indigenes et ontfavorise, sur le plan culture!, les étudiants non-autochtones en
sciences. Si les enseignants de sciences se demandaient quels liens existent entre Ia science de
l'Occident et les connaissances indigenes, us pourraient reperer des élénients de liens
epistemologiques (comment determiner cc qui est reel?) et ontologiques (qu'est-ce qui est reel?).
La science occidentale telle qu'elle est présentée dans les écoles en Alberta constitue
l'enseignement du scientisme en raison de son exclusion des autresfacons d'apprendre. Nous
remettons en question l'objectivité de Ia science occidentale et proposons certains aspects des
connaissances indigènes qui coIncident avec l'enseignenient des sciences et peuvent l'appuyer.
Le concept de l'indéterrnination et duflux tel que propose par Bohm, Little Bear et Peat,forrne un
lieu de rencontre oü les epistemologies et les ontologismes scientifiques de l'Occident et les
connaissances indigenes sont cohérents. Nous proposons Ia signification metaphorique corn me
un élément de congruence utile en enseignement des sciences. (French) [ABSTRACT FROM
AUTHOR]

Clemens, I. (2009). "Die Herausforderung Indigener Theorien. (German)." The Challenge of Indigenous
Theories. (English) 1: 113-129.
Claims to the universality of scientific insights within a global world society are - at least, at first
sight - challenged by the debate on so-called indigenous theories or indigenous knowledge. The
article focusses on the question of the relevance of theoretical approaches in educational science
that take into account socio-cultural differences under the conditions of globalization. Starting from
globalization and its reflection in the educational-scientific debate, the author takes up some of the
educational-scientific positions beyond the theses of homogenization, in order to discuss culture-

336
 theoretical perspectives on scientific epistemologies on the basis of the emergence of a discussion
on indigenous theories within the Indian context and to stress the thesis of a cultural coherence of
knowledge. (English) [ABSTRACT FROM AUTHOR]
Die Ansprüche auf Universalität wissenschaftlicher Erkenntnis in der globalen Weltgesellschaft werden
mindestens auf den ersten Blick durch die Diskussion sogenannter Indigenous Theories oder
Indigenous Knowledge herausgefordert. Der Beitrag befasst sich mit der Frage nach der Relevanz
der soziokulturelle Differenzen berücksichtigenden Theorieansätze in der Erziehungswissenschaft
unter den Bedingungen der Globalisierung. Dazu werden, ausgehend von der Globalisierung und
ihrer Reflexion in der erziehungswissenschaftlichen Diskussion, einige
erziehungswissenschaftliche Positionen jenseits von Homogenisierungsthesen aufgegriffen, um im
Folgenden anhand der Emergenz der Diskussion um lndigenous Theories im indischen Kontext
kulturtheoretische Perspektiven auf wissenschaftliche Epistemologien zu erörtern und die These
von der kulturellen Kohärenz von Wissen zu unterstreichen. (German) [ABSTRACT FROM
AUTHOR]

Breidlid, A. (2009). "Culture, indigenous knowledge systems and sustainable development: A critical view
of education in an African context." International Journal of Educational Development 29(2): 140-148.
The article’s focus is the relationship between culture, indigenous knowledge systems (IKS),
sustainable development and education in Africa. It analyzes the concept of sustainability with
particular reference to education and indigenous knowledge systems. In particular the article
analyzes the documents from the World Summit in Johannesburg in 2002 as well as from the
United Nations Decade of Education for Sustainable Development. Moreover, the article discusses
South Africa’s Curriculum 2005 (C 2005) launched by the African National Congress (ANC) by
focusing on the dilemmas of exclusively introducing Western-based scientific knowledge in a
cultural context based on indigenous epistemology. The article concludes by calling for more
research into the viability of indigenous knowledge systems as a potential tool in sustainable
development. [Copyright &y& Elsevier]
Copyright of International Journal of Educational Development is the property of Pergamon Press - An
Imprint of Elsevier Science

Blaser, M. (2009). "The Threat of the Yrmo: The Political Ontology of a Sustainable Hunting Program."
American Anthropologist 111(1): 10-20.
Various misunderstandings and conflicts associated with attempts to integrate Indigenous
Knowledges (IK) into development and conservation agendas have been analyzed from both
political economy and political ecology frameworks. With their own particular inflections, and in
addition to their focus on issues of power, both frameworks tend to see what occurs in these
settings as involving different epistemologies, meaning that misunderstandings and conflicts occur
between different and complexly interested perspectives on, or ways of knowing, the world.
Analyzing the conflicts surrounding the creation of a hunting program that enrolled the participation
of the Yshiro people of Paraguay, in this article I develop a different kind of analysis, one inspired
by an emerging framework that I tentatively call “political ontology.” I argue that, from this
perspective, these kinds of conflicts emerge as being about the continuous enactment,
stabilization, and protection of different and asymmetrically connected ontologies. [Keywords:
political ontology, multinaturalism, multiculturalism, Paraguay, Indigenous peoples] [ABSTRACT
FROM AUTHOR]
Copyright of American Anthropologist is the property of Wiley-Blackwell

Ahimsa-Putra, H. S., et al. (2009). "Book Reviews." Asia Pacific Journal of Anthropology 10(2): 143-165.
The article reviews several books including "Anthropology and Science: Epistemologies in
Practice," edited by Jeanette Edwards, Penny Harvey and Peter Wade, "Moving Anthropology:
Critical Indigenous Studies," edited by Tess Lea, Emma Kowal and Gillian Cowlishaw and
"Compatriots: On Distant Belongings and Close Encounters," edited by Edwin Jurriëns and Jeroen
de Kloet.

337
VanEvery-Albert, C. M. (2008). "An Exploration of Indigenousness in the Western University Institution."
Canadian Journal of Native Education 31(1): 41-55.
This article explores Indigenousness in the Western university from the author's perspective. This
narrative piece begins with the author's story about learning the Mohawk language. Through this
learning experience she explores Indigenous epistemology, differences between Western
education and Indigenous traditional education, and issues surrounding Indigenous scholarship.
The exploration ends with her thoughts and experiences in negotiating her identity in the academy.
[ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native
Education

Thompson, J. C. (2008). "Hede kehe' hotzi' kahidi': My Journey to a Tahltan Research Paradigm."
Canadian Journal of Native Education 31(1): 24-40.
As a First Nations student, educator, and researcher, I articulate my journey that has taken me
from a Western academic perspective to a Tahltan world view. This article is based on the process
I went through while writing the methodology paper for my doctoral candidacy exams. The Tahltan
research paradigm that I have developed—grounded in Tahltan epistemology, methodology, and
pedagogy—is based on the connection that Tahltan people have with our Ancestors, our traditional
territory, and our language. It involves receiving the teachings of our Ancestors, learning and
knowing these teachings, and sharing these teachings with our people. By using a Tahltan
research process, I hope that my research will be transformative and positive, respectful and
honorable, and will be relevant and useful not only for my people, but for the larger Indigenous
community as well. [ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native
Education

Pearce, M. W. and R. P. Louis (2008). "Mapping Indigenous Depth of Place." American Indian Culture &
Research Journal 32(3): 107-126.
Iterates several concerns for protecting indigenous sovereignty and cultural knowledge when using
geospatial technology. In particular, though "cartographic language is composed of a multitude of
ontological assumptions," it can, when used correctly, be useful in cultural mapping and conveying
indigenous epistemology while filtering out or neutralizing the dangers inherent in mapping and
other forms of colonial work. The article presents a case study of Hawaiian cultural mapping
illustrating how it can be done successfully.

Moreira, C. (2008). "Unspeakable Transgressions: Indigenous Epistemologies, Ethics and Decolonizing

Academy/Inquiry." Conference Papers -- National Communication Association: 1.
In this performance autoethnography I use a postcolonial theory in conjunction to indigenous
epistemologies to approach the following question? What does happen, when 'history' and
'heritage' is nowhere to be found or claimed and granted? Many borders have been crossed by
many people. Drawing in my own mestiço heritage, I tell the story of Geraldo in relation to my own
one. But who was Geraldo? He was—ethically and racially—something. What he was,
comparing to Wolf's European peasants, part of the people "without history." I can trace the white
arm of my heritage but not the dark one. I do not know the names of Geraldo's parents. This is a
good example of the myth of "Brazilian Racial democracy." Geraldo was the caboclo and or the
matuto , the product of the colonial rape and also, my grandfather. My aim here is not to stand
against the creation of ethnic departments in higher education. Nor it is against the social
movements originated in these spaces. My intention is to challenge categories of knowledge that
also relay in 'knowledges' and social constructions, created by mechanisms of colonization even
when they are created for the empowerment of the oppressed in many circumstances. I offer my
visceral knowledge of growing up as and working with the poor in Brazil, to advance decolonizing
discourse that may lead to more inclusive notions of social justice questioning the uncontrolled
desire to categorize and control the Other. Through a layered text with a blurred aesthetic format,
which mixes life stories and academic scholarship, and providing performance as exemplars of my

338
 research and use of poetics as alternative ways of knowing and understanding the world, I
conclude with two questions: Can these borders, legacies, and injustices be transgressed? Can
my body be transgressive as a form of scholarship? ..PAT.-Unpublished Manuscript [ABSTRACT
FROM AUTHOR]
Copyright of Conference Papers -- National Communication Association is the property of National
Communication Association

Mazzocchi, F. (2008). "Analyzing Knowledge as Part of a Cultural Framework: The Case of Traditional
Ecological Knowledge." Environments: A Journal of Interdisciplinary Studies 36(2): 39-57.
The traditions of many civilizations are repositories of environmental knowledge. The present
debate on sustainability has drawn attention to traditional ecological knowledge (TEK),
emphasizing, above all, its empirical and practical value. TEK corresponds to a living knowledge
embedded in indigenous worldviews that can provide new insights into the relationship human
beings can establish with nature. Despite the different forms in which it is shaped at a local level,
there are some common general features. For example, the human and the natural are viewed as
interconnected and interdependent rather than separate domains, linked by a kind of symbiotic
relationship in which indigenous peoples get their subsistence and autonomy from the natural
environment, at the same time contributing to its preservation. This paper introduces some basic
aspects of TEK and deals with the question of how to compare culturally biased knowledge
systems, such as TEK and scientific ecology (and therefore Western science). Epistemological
aspects of this issue are introduced. Attempting to integrate notions derived from Western
contemporary thought — notably, complexity thinking, post-positivist epistemology and
hermeneutics — an approach based on a form of weak realism is outlined. By this approach any
system of knowledge is regarded as part of a cultural framework, but at the same time also as an
expression of a common human nature and employed by different societies to refer to the same
fundamental reality. Dialogue is explored as a way to address the differences, based on the
similarities, and with respect to its implications for the possibility of integrating TEK and Western
science. (English) [ABSTRACT FROM AUTHOR]
Les traditions de nombreuses civilisations sont des réserves de connaissances en matière
denvironnement. Le présent débat sur a durabilité a attire l'attention sur es connaissances
écologiques traditionnelles (CET), mettant `accent, par-dessus tout, sur leur valeur empirique et
pratique. Les connaissances écologiques traditionnelles correspondent à une connaissance de la
vie intégrée aux points de vue indigènes et qui peuvent apporter de nouvelles perceptions dans les
relations que les êtres humains peuvent établir avec Ia nature. Malgré les différentes formes que
cela peut prendre à l'échelle locale, il existe des caractéristiques générales communes. Par
exemple, l'être humain et Ia nature sont considérés comme inter-reliés et interdépendants plutôt
que comme des entités à part, liés par une sorte de lien symbiotique par lequel es peuples
indigenes obtiennent leur subsistance et leur autonomie dans et par l'environnement naturel, tout
en contribuant à sa conservation. L'auteur de cet article met de l'avant certains des aspects
fondamentaux des CET et traite de Ia manière dont il faut comparer des systèmes de
connaissances influencés par Ia culture, telles que les CET, et l'écologie scientifique (et par
conséquent Ia science occidentale). II présente les aspects épistémologiques de cette question.
Tentant d'intégrer les notions dérivées de Ia pensée occidentale contemporaine, notamment Ia
pensée complexe, l'épistémologie post-positiviste et l'herméneutique, l'auteur établit es lignes
générales d'une approche fondée sur une forme de réalisme faible par lequet tout système de
connaissance est considéré faire partie d'un cadre culturel tout en étant l'expression d'une nature
humaine commune et utilisée par les différentes sociétés pour faire référence à une même réalité
fondamentale. L'auteur explore également Ie dialogue comme moyen d'aborder es différences, en
fonction des similitudes, ainsi que ses répercussions sur Ia possibilité d'intégrer les connaissances
écologiques traditionnelles et Ia science occidentale. (French) [ABSTRACT FROM AUTHOR]
Copyright of Environments: A Journal of Interdisciplinary Studies is the property of University of Waterloo

Mason, R. (2008). "Conflicts and Lessons in First Nations Secondary Education: An Analysis of BC First
Nations Studies." Canadian Journal of Native Education 31(2): 130-153.

339
 In the Canadian and United States public education systems, knowledge about the history and
culture of Indigenous peoples has historically been excluded from or misrepresented in social
studies curricula. This exclusion and misrepresentation reinforces the oppression of Indigenous
peoples in society at large. This study examines efforts to develop and teach a course that
counters this history of misrepresentation. Through an investigation of British Columbia's
secondary-level social studies course entitled BC First Nations Studies, this article explores the
tensions that arise in teaching about the history and culture of Indigenous peoples in the public
education system. An analysis of these tensions examines how they are related to deeper issues
of epistemology, pedagogical values, and legitimation and thus provides useful lessons for
educators teaching Indigenous studies and for educators in general who struggle to implement
education as the practice of liberation in the mainstream education system. [ABSTRACT FROM
AUTHOR]
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native
Education

Martin-Hill, D., et al. (2008). Jidwá:dohook˜h "let's become again", Edmonton, Canada, Native Counselling
Services of Alberta and the Alberta ACADRE Network.
This narrative provides background on the International Indigenous Elders Summit of 2004 and the
subsequent documentaries shared in various forums, including the Community-Campus
Partnerships for Health Conference in April of 2007. It is the story of how indigenous knowledge,
indigenous epistemologies, and indigenous pedagogies require participation, engagement, and
experience to facilitate the transmission of indigenous knowledge. It is also the story of how
academic research and resources can be utilized by and for indigenous communities. The key is
the development of true partnerships in which communities, elders, and individuals are not merely
the subject of research, but the animating force for the development, transmission, and utilization
of knowledge. Through these community-campus partnerships innovative resources have been
developed to transmit knowledge.

Lu, S. (2008). "I Ching and the origin of the Chinese semiotic tradition." Semiotica 2008(170): 169-185.
This article explores the semiotic thought of I Ching (Book of Changes). This Confucian canon and
the subsequent commentaries on it constitute the origin and one of the most important legacies of
traditional Chinese theories of the sign. A central notion of I Ching is xiang — variously translated
as ‘sign,’ or ‘image.’ The author approaches the idea of the ‘sign’ in I Ching and the later exegetical
tradition in four aspects: 1) definition of the sign; 2) typology of signs; 3) hermeneutics of signs; 4)
epistemology of signs. The purpose is to outline an indigenous Chinese theory of signs that has
flourished for over two thousand years. At the same time, this article aims at a comparative study
of semiotic theories between East and West. The author brings in relevant ideas of Western
scholars and theorists such as St. Augustine, Leibniz, Peirce, Needham, Sebeok, and Todorov.
[ABSTRACT FROM AUTHOR]
Copyright of Semiotica is the property of De Gruyter

Lewthwaite, B. and A. Wood (2008). "THE DEVELOPMENT, VALIDATION AND APPLICATION OF A

SCIENCE CURRICULUM DELIVERY EVALUATION QUESTIONNAIRE FOR INDIGENOUS MĀORI
SETTINGS." Waikato Journal of Education 14: 69-88.
The study described in this paper examines the procedures used in the identification of the broad
and complex factors influencing science curriculum delivery in predominantly Māori settings where
the teaching of science, in particular Pūtaiao i Roto i te Marautanga o Aotearoa, is the
responsibility of nonspecialist science teachers and the teaching of science advocates an
orientation to contemporary science in the context of Te Ao Māori, an indigenous epistemology.
Furthermore, it describes the processes involved in the development and validation of an
evaluation instrument, the Science Delivery Evaluation Instrument for Settings (SDEIMS), used to
identify and help kura (schools) in addressing factors influencing science program delivery. The
study begins by exploring the themes generated from a qualitative study pertaining to the
phenomenon of science delivery in eight kura that encourage science teaching from or with

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 reference to a perspective of Te Ao in the language medium of Te Reo Māori. These themes are
explored through the critical lenses of Kaupapa theory and Bronfenbrenner's bio-ecological theory.
Subsequent to this, quantitative procedures used to develop and validate the SDEIMS are
presented. Finally, practical applications of the SDEIMS as a part of an ongoing initiative are also
discussed. [ABSTRACT FROM AUTHOR]

Krohn, E. (2008). "Teaching in Indian Country." Democracy & Education 17(2): 39-43.
Part of a special issue on indigenous ways of knowing. The writer outlines lessons learned from
teaching a native plant nutrition program at the Northwest Indian Drug and Alcohol Treatment
Center. Noting failures of the public education system, she outlines protocols for the classroom:
honor different epistemologies, promote generosity, be authentic, cultivate community learning,
encourage the learning process, be playful, tell a story, and invoke the senses.

Kirkby, C. and K. Crawley (2008). "Listening to the Elders: Teaching Indigenous Laws in Canadian Law
Schools." Law & Society: 1.
'Indigenous law' is emerging as a new and distinct academic discipline within an institutional
context of Canadian law schools. The first tentative teaching experiments have already begun:
Elders, or other authoritative speakers, are invited to the classroom at McGill; students in Ottawa
are taken to the Elders themselves; and Victoria has recently proposed a 'Bachelors of Indigenous
Law' as a distinct program. While these are exciting new developments, there are potential
parallels with the creation of 'African law' as an academic discipline in Britain during the 1950s.
Translating normative practices of distinct communities into a legal discipline then involved
institutionalizing, codifying, rarifying and distilling practices into principle, and custom into law.
'Indigenous law' is also, somehow, created through the process of formally 'teaching it' in the
academy.This paper raises critical concerns grouped under three themes - ontology, epistemology
and ethics. Ontological questions ask how indigenous laws are recognized and distinguished from
'western' laws, in particular the translating trope of orality-versus-literacy. Epistemological issues
about the nature of knowledge and learning revolve around who is the expert, and who sanctifies
that expert. Ethical questions address the student's role in such interactions, especially as most
students will not share the language or nomos of the expert. This paper's goal is a modest one of
pointing to dangers of definition, authority and translation. In so doing we might inoculate, if not
immunize, ourselves against outright transgressions against indigenous others. ..PAT.-
Unpublished Manuscript [ABSTRACT FROM AUTHOR]
Copyright of Law & Society is the property of Law & Society Association

Halvaksz, J. A. and H. E. Young-Leslie (2008). "Thinking Ecographically: Places, Ecographers, and

Environmentalism." Nature & Culture 3(2): 183-205.
The literature on environment-animal-human relations, place, and space, tends to emphasize
cultural differences between global interests and local environmental practices. While this literature
contributes substantially to our understanding of resource management, traditional ecological
knowledge, and environmental protection, the work of key persons imbricated in both global and
local positions has been elided. In this article, we propose a theory of “ecographers” as individuals
particularly positioned to relate an indigenous epistemology of the local environment with reference
to traditional and introduced forms of knowledge, practice, and uses of places, spaces, and inter-
species relationships. We ground our analysis in ethnographic research among two Pacific
communities, but draw parallels with individuals from varied ethnographic and environmental
settings. This new concept offers a powerful cross-cultural approach to ecological strategizing
relationships; one grounded by local yet globally and historically inflected agents of the present.
[ABSTRACT FROM AUTHOR]
Copyright of Nature & Culture is the property of Berghahn Books

Hakkenberg, C. (2008). "Biodiversity and Sacred Sites: Vernacular Conservation Practices in Northwest
Yunnan, China." Worldviews: Global Religions, Culture & Ecology 12(1): 74-90.

341
 Biodiversity conservation strategies around the world have been criticized when the goals of
international organizations clash with the needs and traditions of local people. While the
characterization of global conservation initiatives as a clash between scientifically-informed
environmental policies and indigenous knowledge may retain discursive value in explaining the
interaction of contending epistemologies, it is nonetheless an over-simplification of a dynamic,
complicated and sometimes opaque and contradictory process. This paper sheds light on some of
the conservation programs in southwest China as a case where these seemingly distinct
knowledge regimes lie not in stark contrast, but in fact coexist within a localized discourse on
biological and cultural diversity. In the example of the sacred site tradition of northwest Yunnan,
disparate knowledge regimes have been negotiated and reinterpreted at the local, and even
individual level to form dynamic and unique motivations for a conservation ethic. In this negotiation
of indigenous and global epistemologies, classic distinctions separating global and local interests
prove erroneous, or at the very least, unnecessary. [ABSTRACT FROM AUTHOR]
Copyright of Worldviews: Global Religions, Culture & Ecology is the property of Brill Academic Publishers

Haig-Brown, C. (2008). "Working a Third Space: Indigenous Knowledge in the Post/Colonial University."
Canadian Journal of Native Education 31(1): 253-267.
What are the role and responsibility of the professor of European ancestry, who has also battled
for legitimizing Indigenous epistemologies and educational considerations in academe, in working
with students who take up the challenges involved in this scholarship? This article focuses on an
analysis of some of the articulated responses to a panel presented at a graduate conference in a
faculty and university committed to equity and social justice. It creates space to address such
questions as What does it mean to take Indigenous thought seriously in an educational institution?
How can the relational and traditional/historic aspects of these knowledges, with their commitment
to spiritual, intellectual, emotional, and physical dimensions, move beyond acceptance to being
seen as normal? How to ensure that intellectual space is open to this turn to the re-creation of
such knowledges in the context of the post/colonial university? The article interrogates the roles,
limits, and possibilities of education in addressing persistent epistemological inequities as certain
knowledges are valued in the university whereas others are relegated to secondary status when
they are acknowledged at all. Guswentha and Homi Bhabha's notion of third space provide
analytic moments to investigate the tensions and contestations as knowledges collide, interact,
and reform in confined discursive spaces. [ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native
Education

Green, W. and D. Naidoo (2008). "Science Textbooks in the Context of Political Reform in South Africa:
Implications for Access to Science." Science Education International 19(2): 235-250.
The post-apartheid National Physical Science Curriculum was implemented for the first time in
South Africa in grade 10 during 2006. A variety of new textbooks for grade 10 have been
published. This study was a comparative analysis of three popular textbooks, one prepared to
support the previous curriculum, and two prepared for the new curriculum. The study employed an
eclectic theoretical approach and a mixed mode (qualitative and quantitative) methodology. The
comparative analysis of the three textbooks showed that the old textbook presented pure,
decontextualised physical science knowledge; presented conventional academic 'hard' science
knowledge as strongly separated from the real world; and assumed that English was the first
language of students. It emphasized factual and conceptual knowledge that students must
remember and understand. It was underpinned by an objectivist epistemology and a rationalist
philosophy of knowledge. One of the new textbooks was similar to the old. The other new textbook
was inclusive, and presented science knowledge using a popular format and an interactive style. In
addition to academic science knowledge, utilitarian knowledge was also presented. There was also
an emphasis on factual and conceptual knowledge that students must remember and understand.
The boundaries between science and the real world were weakened, and an obvious attempt to
incorporate indigenous knowledge in the textbook was made. The new textbook seemed to be less
mono-cultural, white, Eurocentric, and male-centered. Various language tools mediated English for

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 second-language learners. In addition, it situated science knowledge in social, historical, and
cultural experiences that students could identify with. Meta-cognitive reflection on the acquisition of
academic and social competencies was consistently expected and there was also an expectation
for higher cognitive processes, such as, analysis and evaluation. The textbook was underpinned
by a social-constructivist epistemology and a humanistic philosophy of knowledge. The findings of
this study support the conclusion that the new textbooks differ in terms of their potential to improve
access to science for groups which have historically been marginalized. [ABSTRACT FROM
AUTHOR]

Green, M. H. (2008). Gendering the History of Women's Healthcare, Wiley-Blackwell. 20: 487-518.
A product of second-wave American feminism, Barbara Ehrenreich and Deidre English's 'Witches,
Midwives, and Nurses: A History of Women Healers' (1971-72) spoke to a contemporary feminist
desire to reassert women's control over reproduction so effectively that it diverted attention from
broader gender issues in the history of medicine. There is a considerable body of research on
women in health care, as both practitioners and patients, and on gender as a factor in the
production of epistemologies of science and medicine. Health care practices are historical
constructions rooted in local conditions. As Western medicine globalizes, failure to attend to
indigenous knowledges and practices of gender can prevent effective interactions from being
realized.

Green, L. (2008). "Anthropologies of knowledge and South Africa's Indigenous Knowledge Systems
Policy." Anthropology Southern Africa (Anthropology Southern Africa) 31(1/2): 48-57.
Following a visit to the South African Medical Research Council's Indigenous Knowledge Systems
Laboratory at DeIft, Cape Town, this paper explores the possibilities for anthropological responses
to South Africa's Indigenous Knowledge Systems Policy of 2004. While the Policy is admirable in
that it focuses attention on the integration of science and traditional knowledge in South Africa, its
dualisms of indigenous knowledge and science, and its assumptions about identity, power, and
about acceptable epistemology call for critique. The question arises: on what theoretical grounds
ought anthropological dialogue about knowledge diversity be based? This paper offers a critique of
possibilities for engaging with the IKS Policy via three different approaches in contemporary social
anthropology: social constructionism, phenomenological anthropology, and research on
Amerindian perspectivism. [ABSTRACT FROM AUTHOR]
Copyright of Anthropology Southern Africa (Anthropology Southern Africa) is the property of Anthropology
Southern Africa

Fashina, N. O. (2008). "Evolution of Theory and the Problem of Contextual and Cultural Configurations in
African Dramatic Literature." NAWA Journal of Language & Communication 2(2): 1-14.
The paper traces the recurrence of a great matrix of identical literary 'codes' and 'signatures' of
African/black literature all over the world. It proves that this 'birthtmark' atavistically remains
immanent in every black literature in spite of the cultural diffusion and dispersion of the blacks and
the relative textual conquest of black literary values by the Western cosmopolitan literary culture.
Literary productions by Africans and their stock in America, Brazil, West Indies and Africa contain,
in varying degrees, the synergy of African cultural values. They integrate ancient mythologies into
modem context of post-colonial, post-slavery and post-industrial global society. And it is from this
universal matrix that we can evolve novel systems of ritual aesthetic theory and criticism for African
literature. The paper offers a critical interrogation of attempts in African/black literary history to de-
colonize African Literature. It problematizes the claim that African rituals and festivals compare
with European drama and argues that though African literary identity is still concealed by its burden
of European linguistic, aesthetic and cultural contents, the hybrid status should also be used as
framework for developing a factual theory of African literature. Lack of acceptance of this reality
has put some barriers of authenticity on the search for an African theory that is insulated from
critical consultations of Western reading theories. Thus, the paper recognizes the inevitable influx
of several confluences of linguistic, cultural and literary forms into African literature, And it argues
therefore that any reading theory of this literature must approach it from the angle of its inextricable

343
 hybridity and at the same time recognize its depth of source in African indigenous epistemology.
[ABSTRACT FROM AUTHOR]

Duran, J. (2008). "Global Bioethics and Feminist Epistemology." International Journal of Applied
Philosophy 22(2): 303-310.
Lines of argument to support the notion that global bioethics can use work from feminist
epistemology are set out, and much of the support for such contentions comes from specific cases
of ethical issues in indigenous cultures. Theorists such as Kuhse, Arizpe, Egnor and Bumiller are
cited, and it is concluded that local feminist epistemologies often conflict with standard ethical
views, but that the failure to incorporate feminist thought undercuts hopes to establish a viable
bioethics on an international scale. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Applied Philosophy is the property of Philosophy Documentation
Center

De Souza, P. and H. A. Murdoch (2008). "Editorial introduction Oceanic routes: migrations and
métissages in South Pacific literatures and travelogues." International Journal of Francophone Studies
11(4): 481-502.
‘Oceanic routes’ focuses on the South Pacific region but also reaches beyond simply francophone
shores to encompass English-speaking archipelagoes. It examines the labor-driven population
transfers that resulted in the extended exchanges of peoples, languages, customs and cultures
that reshaped key aspects of the South Pacific. Geographically, refocusing on the indigenous
vision of the region valorizes the term ‘Oceania’, originally used to reflect a universe which once
comprised not just land surfaces but also the ocean surrounding them. Thus the sea links past and
future beyond island boundaries through the transmission of cross-cultural connections and
intersections. By contrast, enduring colonial divisions based on geography or language tends to
further the legacy of colonialist perspectives and praxes and contribute to the fragmentation and
distanciation of the region from the unitary vision of its origins. Such a vision of the island as
intrinsically linked to other locales and open to the world naturally calls forth the image of the ship.
Inverting this relation such that the vessel remains static and the island is seen as moving, is in
keeping with alternative oceanic epistemologies of person and place which ‘valorise both roots and
routes’. ‘Oceanic Routes’ propose un dialogue autour des thèmes de la migration et du métissage
dans la région océanienne. Les articles ci-inclus examinent l'impact des migrations historiques qui
ont contribué au peuplement de la région mais aussi les transferts plus récents de main d'œuvre
qui ont abouti à l'élaboration de réseaux de peuples, de langues, de traditions et de cultures qui
refondent certains aspects-clefs de l'identité océanienne. Epeli Hau'ofa qui valorise l'héritage
culturel indigène de la région pour en faire le fondement d'une vision océanienne de la région n'est
pas sans rappeler les Dialogues Océaniques d'un précédent numéro spécial consacré au Black
Atlantic de Paul Gilroy. Cette nouvelle vision de la mer et du vaisseau permet l'élaboration d'une
Océanie qui inclut non seulement les terres émergées et les mers mais aussi le ciel et les terres
immergées. Reliant passé, présent et avenir, une telle vision fait fi des frontières imposées par les
colonisateurs. Dans la mesure où la relation entre vaisseau et île s'inverse pour permettre au
vaisseau de préserver les traditions ancestrales et à l'île d'être le lieu du mouvement, l'Océanie
propose des nouvelles épistémologies océaniennes de la personne et du lieu qui valorisent et
réconcilient tant les racines que les départs vers l'ailleurs. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Francophone Studies is the property of Intellect Ltd.

Conway, J. (2008). "Decolonizing Knowledge/Politics at the World Social Forum." Conference Papers --
International Studies Association: 1-17.
This paper will examine the World Social Forum as a specifically cultural process that is remaking
the manner in which social movements from around the world recognize and interact with each
other. These processes of interaction involve the production of new knowledges and are premised
on the widespread practice of an epistemology of partial and positional knowing, which has been
most fully theorized by feminists. De Sousa Santos has further suggested that an
â epistemology of the Southâ is also central to the World Social Forum and its processes of

344
 â reinventing emancipationâ in theory and practice.The WSFâ s technology of â open
spaceâ is central to the proliferation of social movement knowledges, their creative encounter
with one another, and the new alliances that are emerging. However, the open space is not free of
unequal and oppressive power relations, specifically those arising from the condition of â global
coloniality,â and resulting cultural-political hierarchies along North/South, indigenous/non-
indigenous, and modern emancipatory/subaltern â otherâ axes. This paper will map these
dynamics at the WSF, describe examples of cross-movement dialogues as decolonizing practices,
and argue for a politics of the decolonization of knowledge as central to the future of the global
justice movements. This study wrestles with emergent problematics in critical development studies
and IPE as both fields interface with the politics of global resistance. ..PAT.-Unpublished
Manuscript [ABSTRACT FROM AUTHOR]
Copyright of Conference Papers -- International Studies Association is the property of International
Studies Association

Castagno, A. E. and B. M. J. Brayboy (2008). "Culturally Responsive Schooling for Indigenous Youth: A
Review of the Literature." Review of Educational Research 78(4): 941-993.
This article reviews the literature on culturally responsive schooling (CRS) for Indigenous youth
with an eye toward how we might provide more equitable and culturally responsive education
within the current context of standardization and accountability. Although CRS for Indigenous
youth has been advocated for over the past 40 years, schools and classrooms are failing to meet
the needs of Indigenous students. The authors suggest that although the plethora of writing on
CRS reviewed here is insightful, it has had little impact on what teachers do because it is too easily
reduced to essentializations, meaningless generalizations, or trivial anecdotes—none of which
result in systemic, institutional, or lasting changes to schools serving Indigenous youth. The
authors argue for a more central and explicit focus on sovereignty and self-determination, racism,
and Indigenous epistemologies in future work on CRS for Indigenous youth. Copyright 2008 by the
American Educational Research Association.

Brayboy, B. M. J. and A. E. Castagno (2008). "How might Native science inform “informal science
learning”?" Cultural Studies of Science Education 3(3): 731-750.
This article examines the literature on Native science in order to address the presumed binaries
between formal and informal science learning and between Western and Native science. We
situate this discussion within a larger discussion of culturally responsive schooling for Indigenous
youth and the importance of Indigenous epistemologies and contextualized knowledges within
Indigenous communities. [ABSTRACT FROM AUTHOR]

Boutain, D. (2008). "The Next Crossroad: Indigenous Epistemologies for Qualitative Research and
Acceptance Beyond IRB Compliance." Journal of Nursing Education 47(6): 243-244.
The writer discusses the growth in the indigenous lens of inquiry in nursing research. Indigenous
paradigms are concerned with participants' ways of knowing that are culturally and socially bound
and recognize how power can be used to oppress multicultural ways of knowing. Indigenous
researchers epistemologically center research on participants' cultural beliefs, values, and ways of
knowing as the starting point for inquiry; do not presume epistemological privilege without consent;
and generally position themselves to gain greater closeness with research participants. The role of
faculty in promoting indigenous epistemologies in qualitative research is discussed.

Williams, L. and M. Tanaka (2007). "Schalay'nung Sxwey'ga Emerging cross-cultural pedagogy in the
academy." Educational Insights 11(3): 1-21.
The article discusses the emerging cross-cultural education. It states that cross-cultural dialogue
between Indigenous and Non-Indigenous educators serves to strengthen schools and communities
by drawing new vision of the future through the interaction of divergent epistemologies. Moreover,
theories on cross-cultural relations that impact education often focus on the combination of
cultures through the notion of hybridity and third space.

345
Tsintjilonis, D. (2007). "The Death-Bearing Senses in Tana Toraja." Ethnos: Journal of Anthropology
72(2): 173-194.
Based on fieldwork among the Sa'dan Toraja of Indonesia, this article explores a specific
connection between the living and the dead. Perceived as a sensual relationship embedded in a
particular sensory modality, this connection implies an indigenous phenomenology of 'death-as-
being-in-the-world'. Focusing on this 'being' and utilizing Paul Valéry's evocative description of the
'glance of death' to introduce and formulate my argument, I explore the lives of the dead and
examine the power of their senses. More than that, rather than re-presentation and epistemology, I
argue for an understanding of death which places the emphasis on indigenous ontology and
foregrounds the affective way in which Toraja live their lives and their deaths. [ABSTRACT FROM
AUTHOR]
Copyright of Ethnos: Journal of Anthropology is the property of Routledge

Somerville, M. (2007). "Place literacies." Australian Journal of Language & Literacy 30(2): 149-164.
In this paper I will explore the application of a place pedagogies framework to the development of
new place literacies. The framework of place pedagogies has evolved from my long-term research
about relationship to place, especially partnership research with Aboriginal communities (e.g.,
Cohen & Somerville, 1990; Somerville, 1999, 2005). This framework offers three broad and
interrelated principles that underpin a critical place pedagogy: place learning is necessarily
embodied and local; our relationship to place is communicated in stories and other
representations; place learning involves a contact zone of contested place stories. The pedagogies
developed within this framework offer deep insights into how we can learn about place in ways that
address the necessity for ‘decolonisation’ and ‘reinhabitation’ (Gruenewald, 2003a). In this paper I
will apply the place pedagogies framework to researching pedagogies of water in the Murray-
Darling Basin. Through the application of this framework I will propose a new theory of place
literacy that embraces Australian Indigenous and non-Indigenous environmental knowledges. This
new theory of place literacy brings into question the epistemologies and ontologies of print literacy
and proposes different pedagogies of place literacy learning. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Language & Literacy is the property of Springer Nature

Saunders, S. E. R. (2007). "Native Education and in-Classroom Coalition-Building: Factors and Models in
Delivering an Equitous Authentic Education." Canadian Journal of Education 30(4): 1015-1045.
For centuries Canadian First Nations education has been a substandard, abusive means of
dealing with the “Indian Problem.” In recent decades Native education has been under-funded and
employed non-indigenized models. Despite these facts, many are surprised when these efforts fail
another cohort of children. This article outlines Canadian Native education including attainment
and attrition, curriculum, Native epistemology, and Indigenous practice and theory. Finally, a
Curriculum Model designed from a 2004 mixed-method study based on Haudenosaunee student
and educator responses is offered as a means to achieve reparative or equitous educational
outcomes through the creation of in-classroom coalitions between educators and students.
Reprinted by permission of the publisher.

Prior, D. (2007). "Decolonising research: a shift toward reconciliation." Nursing Inquiry 14(2): 162-168.
Although awareness of cultural differences that distinguish Indigenous peoples has increased
worldwide following attention from international human rights bodies, Indigenous cultural values
have had little influence in shaping research agendas or methods of inquiry. Self-determination
and reconciliation policies have been part of the decolonisation agenda of governments for several
decades; however, these have not, until recently, been considered of relevance to research.
Indigenous peoples feel that they are the most studied population in Australia, to the point where
even the word research arouses feelings of suspicion and defensive attitudes. Indigenous people
are generally cynical about the benefits of research and cautious toward what many perceive to be
the colonial mentality or ‘positional superiority’ ingrained in the psyche of western researchers.
This article examines the characteristics and colonising effects of traditional research methods and
describes an alternative, decolonising approach. Decolonising research methodology is congruent

346
 with Indigenous epistemology and is guided by the values and research agenda of Indigenous
people. The Guidelines for ethical conduct in Aboriginal and Torres Strait islander health research,
developed by the National Aboriginal and Islander Health Organisation (NAIHO) with the National
Health & Medical Research Council (NHMRC) in 2003 are examined, as they exemplify a
decolonising paradigm for researchers. [ABSTRACT FROM AUTHOR]
Copyright of Nursing Inquiry is the property of Wiley-Blackwell

Nasser, R. N. and K. Abouchedid (2007). "The Academic 'Patras' of the Arab World: Creating a Climate of
Academic Apartheid." PORTAL: Journal of Multidisciplinary International Studies 4(1): 1-18.
The article discusses the dimensions of segregation in the system of higher education in Arab
countries from a critical pedagogical perspective. These dimensions include the alienation of
higher education institutions from the indigenous epistemology, their failure to liberate the
education they provide, and their inability move into the modern information age. Epistemological
segregation refuses educators the opportunity to transform their indigenous world.

Nakagawa, S. (2007). "ACCORD OR DISCORD: RETURNING TO ORAL TRADITIONS?" Canadian

Journal of Native Studies 27(2): 451-477.
What are the functions and meanings of oral versus written texts for Indigenous peoples? In this
document, I consider how oral and written texts have possibly contributed to the construction of
society[ies] and to the foundational differences between Indigenous and non-Indigenous societies.
I then consider the systematic shifts in norms overtime, arguing that oral societies developed as
consensus-based societies, functioning with internal accord. Finally, I consider the question: how
can we, as Indigenous peoples, continue to transfer accord accurately with our meaning of truth,
by which I mean our ontology, epistemology, values, and world views? (English) [ABSTRACT
FROM AUTHOR]
Quels sont les fonctions et le sens de la tradition orale et des écrits pour les peuples autochtones?
L'article examine comment la tradition orale et les écrits ont pu contribuer à bâtir les sociétés et à
établir des différences générales entre les sociétés autochtones et non autochtones. On examine
ensuite les déplacements systématiques des normes avec le temps en mettant de l'avant que les
sociétés de tradition orale se sont développées comme des sociétés fondées sur le consensus et
l'accord commun de leurs membres. Finalement, on pose la question suivante: comment pouvons-
nous, à titre de peuples autochtones, continuer de transférer la notion d'accord avec notre
définition de la vérité, c'est-à-dire notre ontologie, notre épistémologie, nos valeurs et nos visions
du monde? (French) [ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Native Studies is the property of Brandon University, CJNS, Faculty of
Arts

Mawani, R. (2007). "Unmaking Stanley Park: Tracing Coast Salish Demands for Justice." Law & Society:
1.
In 1888, the City of Vancouver celebrated the official opening of Stanley Park, an urban green-
space that was to help solidify an emerging civic identity and the moral and physical health of it's
citizenry. As was the case in other parts of the British Empire, the park-making process was
contingent upon the displacement and dispossession of local Indigenous peoples facilitated
through Western ideas of legality and property. In Vancouver, the creation of Stanley Park was
premised on the protracted removal of the Coast Salish - the Musqueam, Tsleil-Watuth, and
Squamish Nations - who used the land since time immemorial. From the mid-nineteenth century
onwards, even before the land was destined to become an urban park, the Coast Salish resisted
their forced expulsion in various ways. Ultimately, their political and legal struggles have shaped
the landscape both discursively and materially. The most recent evidence of the conflicts between
the Coast Salish and the City of Vancouver includes a series of commemorative plaques and a
soon to be public art display that marks their (past) territorial ownership. This paper explores the
contradictory outcomes of Aboriginal resistance in Stanley Park. A central question I consider
throughout is whether Coast Salish demands for recognition, territorial rights, and justice have

347
 subverted or reinscribed colonial epistemologies of Aboriginal peoples as anachronistic, primitive,
and uncivilized. ..PAT.-Unpublished Manuscript [ABSTRACT FROM AUTHOR]
Copyright of Law & Society is the property of Law & Society Association

Matsuda, M. K. (2007). ""THIS TERRITORY WAS NOT EMPTY": PACIFIC POSSIBILITIES."

Geographical Review 97(2): 230-243.
Narratives concerning Pacific Ocean territories are often historically derived from European and
American mainland visions of great, empty oceans dotted with deserted and uninhabited islands.
However, research by indigenous and outlander scholars, along with struggles for political and
cultural autonomy in the Pacific, has brought attention to vital island communities and 6has raised
questions about a Pacific-island way of understanding the world. This understanding is traced
through scholarly and artistic engagements with history, island-community studies, and
navigational philosophies and is framed by a growing theoretical literature on epistemologies of
place from the disciplines of geography and oceanography. [ABSTRACT FROM AUTHOR]
Copyright of Geographical Review is the property of Taylor & Francis Ltd

Jankowsky, R. (2007). "Music, Spirit Possession and the In-Between: Ethnomusicological Inquiry and the
Challenge of Trance." Ethnomusicology Forum 16(2): 185-208.
The recent renewal of interest in trance, within the field of ethnomusicology as well as without,
warrants a reconsideration of the particular challenges of studying musics of spirit possession.
These include a disciplinary focus on 'the music', an approach that runs the risk of artificially
abstracting music from the larger ritual and cultural complex of which it is a part. They also involve
wrestling with the limits of epistemology and with personal convictions and social biases that
influence the encounter with the unseen. Particularly problematic is the tension between native
explication of possession trance, which grants agency to supernatural beings, and the parameters
of academic discourse, which are shaped by the search for 'rational' explanations. These
entrenched yet often unacknowledged attitudes, I argue, can be counterproductive, for they
prevent us from learning from, or even acknowledging, indigenous understandings of the relations
between music, trance, and possession, and ultimately reify the barrier between Self and Other.
Drawing on my ethnographic experience studying and performing Tunisian stambeli, I consider the
potential value of applying a radically empirical approach to the study of spirit possession musics.
[ABSTRACT FROM AUTHOR]
Copyright of Ethnomusicology Forum is the property of Routledge

Dueck, A., et al. (2007). "Constantine, Babel, and Yankee Doodling: Whose Indigeneity? Whose
Psychology?" Pastoral Psychology 56(1): 55-72.
This essay addresses the issue of indigeneity in terms of local cultures. The authors do so in
conversation with Kim, Yang, and Hwang’s recent book, Indigenous and Cultural Psychology:
Understanding People in Context. The life and work of Virgilio Enriquez is reviewed briefly as an
exemplary indigenous psychologist. He illustrates the possibility of an indigenous psychology with
a local, regulative grammar of cognition, affect, behavior, and relationships. The accounts of the
tower of Babel and Constantine point to the irreversible damage of homogenizing culture and
imposing it on other cultures. We argue that the imposition of a local, particular Western
psychology on a global scale might risk a similar cost. The authors propose that current research
in indigenous psychologies might take more seriously the notion that culture is not monolithic but
should be understood from the point of view of the analysis of power relationships. Secondly, the
authors argue that the role of language has not received sufficient attention in terms of shaping
thought and increasing the incommensurability between cultures. Thirdly, it is argued that positivist
epistemology has dominated the field and that more hermeneutic approaches must be considered.
Fourth, the question must be asked regarding who controls indigenous research. Too often control
has been exogenous rather than in the hands of local leaders. Finally, it is suggested that North
Americans would do well to examine and recognize the indigeneity of their own psychology.
[ABSTRACT FROM AUTHOR]
Copyright of Pastoral Psychology is the property of Springer Nature

348
Batterbury, S. C. E., et al. (2007). "Sign Language Peoples as indigenous minorities: implications for
research and policy." Environment & Planning A 39(12): 2899-2915.
En this paper we draw strong parallels between Sign Language Peoples (SLPs) and First Nation
peoples. We argue that SLPs (communities defining themselves by shared membership in physical
and metaphysical aspects of language, culture, epistemology, and ontology) can be considered
indigenous groups in need of legal protection in respect of educational, linguistic, and cultural
rights accorded to other First Nation indigenous communities. We challenge the assumption that
SLPs should be primarily categorised within concepts of disability. The disability label denies the
unique spatial culturolinguistic phenomenon of SLP collectivist identity by replicating traditional
colonialist perspectives, and actively contributing to their ongoing oppression. Rather, SLPs are
defined spatially as a locus for performing, building, and reproducing a collective topography
expressed through a common language and a shared culture and history. [ABSTRACT FROM
AUTHOR]
Copyright of Environment & Planning A is the property of Sage Publications Inc.

Batterbury, S. C. E., et al. (2007). "Sign Language Peoples as Indigenous Minorities: Implications for
Research Policy." Environment and Planning A 39(12): 2899-2915.
In this paper we draw strong parallels between Sign Language Peoples (SLPs) and First Nation
peoples. We argue that SLPs (communities defining themselves by shared membership in physical
and metaphysical aspects of language, culture, epistemology, and ontology) can be considered
indigenous groups in need of legal protection in respect of educational, linguistic, and cultural
rights accorded to other First Nation indigenous communities. We challenge the assumption that
SLPs should be primarily categorised within concepts of disability. The disability label denies the
unique spatial culturolinguistic phenomenon of SLP collectivist identity by replicating traditional
colonialist perspectives, and actively contributing to their ongoing oppression. Rather, SLPs are
defined spatially as a locus for performing, building, and reproducing a collective topography
expressed through a common language and a shared culture and history.

Bakker, T. M. (2007). "Voices from the margins: Towards conservation of local knowledge in psychology
during incorporation." South African Journal of Higher Education 21(1): 7-22.
The Department of Psychology of what was previously Vista University has recently been
incorporated into a number of different institutions as part of the transformation of higher education
in South Africa. During the 21 years of its existence, this department had developed particular local
expertise in response to the unique opportunities offered by the predominantly black student
population they had served and the geographical location of the campuses in townships. However,
this kind of expertise is threatened with extinction in the face of the incorporation. Criteria such as
local relevance, respect for indigenous knowledge and knowledge application in local township
contexts, tend to be silenced in this process. This article describes a response to this situation in
the form of a research project aimed at conserving and documenting the local knowledge
developed in this department. It explores marginalisation and voice in power/knowledge fields
peculiar to the incorporation process and argues for a reconceptualisation of university knowledge
towards social responsiveness and an epistemology of uncertainty and inclusiveness. [ABSTRACT
FROM AUTHOR]

Augusto, G. (2007). "Knowledge free and 'unfree': Epistemic tensions in plant knowledge at the Cape in
the 17th and 18 th centuries." International Journal of African Renaissance Studies 2(2): 136-182.
This article utilises the same epistemic objects, particular indigenous medicinal plants of the Cape
region, to explore the gamut of epistemologies in contested, dynamic tension in the early Cape
Colony: That of the frontiersman, the Khoikhoi, the Sonqua or Sankwe, and the slave. Drawing on
a transdisciplinary set of literatures, the article puts Africana studies, the study of indigenous
knowledge systems, and social studies of science and technology in wider conversation with each
other, and argues for the adoption of an epistemic openness, methodologies which 'braid'
seemingly separate strands of social history and differing knowledge practices, and cross-border

349
 collaboration among scholars of African and African diasporic knowledges. The findings and
interpretation suggest new ways to view the 'multiplexity' of early indigenous southern African
botanical, therapeutic and ecological knowledges, as well as the necessity for rethinking both the
construction of colonial sciences and contemporary concerns about indigenous knowledge,
biosciences and their 21st century interaction. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of African Renaissance Studies is the property of Routledge

Arenas, A., et al. (2007). "When Indigenous and Modern Education Collide." World Studies in Education
8(2): 33-64.
Indigenous education has been heralded as an effective pedagogical strategy for perpetuating and
reinvigorating the history, culture, and language of indigenous groups. In this article we make the
case that the specific goals and practices of indigenous education, with an indispensable
particularistic approach, find opposite hegemonic counterparts in national systems of education
that end up diluting and weakening its intended purpose. By exploring curricular and pedagogical
issues, the relationship between children and nature, connections between school and community,
the promotion of certain languages above others, and the commodification of education, this article
explores the common tensions that arise from the divergent epistemologies of indigenous and
Western, modern education. The article concludes that if indigenous education is to be successful,
it must continuously re-invent itself to ensure that it honours the basic cultural tenets of the ethnic
groups it serves, recognises the hybrid nature of many indigenous practices, and uses learning as
a springboard to foster social and environmental integrity. [ABSTRACT FROM AUTHOR]

Aikenhead, G. S. and M. Ogawa (2007). "Indigenous knowledge and science revisited." Cultural Studies
of Science Education 2(3): 539-591.
This article provides a guided tour through three diverse cultural ways of understanding nature: an
Indigenous way (with a focus on Indigenous nations in North America), a neo-indigenous way (a
concept proposed to recognize many Asian nations’ unique ways of knowing nature; in this case,
Japan), and a Euro-American scientific way. An exploration of these three ways of knowing unfolds
in a developmental way such that some key terms change to become more authentic terms that
better represent each culture’s collective, yet heterogeneous, worldview, metaphysics,
epistemology, and values. For example, the three ways of understanding nature are eventually
described as Indigenous ways of living in nature, a Japanese way of knowing seigyo-shizen, and
Eurocentric sciences (plural). Characteristics of a postcolonial or anti-hegemonic discourse are
suggested for science education, but some inherent difficulties with this discourse are also noted.
[ABSTRACT FROM AUTHOR]

Adjei, P. B. (2007). "Decolonising Knowledge Production: The Pedagogic Relevance of Gandhian

Satyagraha to Schooling and Education in Ghana." Canadian Journal of Education 30(4): 1046-1067.
In this article, I examine how Mahatma Gandhi's philosophy, of non-violent resistance (Satyagraha)
can be applied to decolonize schooling and education practices in Ghana. Satyagraha consists of
three fundamental elements: appeal to the oppressor, non-cooperation, and civil disobedience.
Part of an anti-racist and anti-colonial discourse, Satyagraha is a strategy, epistemology, and
methodology for creating spaces for inclusion of Ghanaian Indigenous knowledge and worldview in
school curricula and pedagogy. This article is also informed by my lived experiences and
observations as an Indigenous student from Ghana. I conclude the article with a discussion of the
benefits and dangers inherent in such transformative work. Reprinted by permission of the
publisher.

Shin, H. (2006). "Rethinking TESOL From a SOL's Perspective: Indigenous Epistemology and
Decolonizing Praxis in TESOL." Critical Inquiry in Language Studies 3(2/3): 147-167.
In this paper, as a 'SOL' of TESOL, I examine the conjunction between TESOL and colonialism, its
manifestation in the South Korean context, and how to create a counter-hegemonic space to
envision decolonizing TESOL praxis through explication and repudiation of such colonial discourse
in TESOL. In particular, I focus on decolonizing knowledge production in TESOL through

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 "indigenous epistemology," an epistemology of the colonized informed by indigenous ideas and
local practices (cf. Dei & Asgharzadeh, 2000; Gegeo & Watson-Gegeo, 2002), as an alternative
paradigm for TESOL analysis. Political evocation of indigenous epistemology to challenge the
Western canon prevalent in TESOL contributes to academic decolonization of TESOL as a global
industry, and ELT theories and pedagogies. [ABSTRACT FROM AUTHOR]

Romero-Little, M. E. (2006). "Honoring Our Own: Rethinking Indigenous Languages and Literacy."
Anthropology & Education Quarterly 37(4): 399-402.
Today Indigenous peoples worldwide are deconstructing Western paradigms, including the classic
constructs of literacy connected to alphabet systems, and articulating and constructing their own
distinct paradigms based on Indigenous epistemologies and rooted in self-determination and social
justice. A vital aspect of these efforts is the “rethinking of our thinking” and a reexamination of our
priorities as a means for reconstituting, reproducing, and validating our own intellectual traditions
and cultural knowledge and processes. [Indigenous literacy, literacies, Indigenous language
revitalization, Indigenous epistemologies, Indigenous research] Reprinted by permission of the
publisher.

O'Reilly, R. (2006). "Compasses, Meetings and Maps: Three Recent Media Works." Leonardo 39(4): 334-
339.
The article explores possible cultural approaches to new-media art aesthetics and criticism through
an in-depth appraisal of recent works by three contemporary practitioners from Asia and the
Pacific: Lisa Reihana, Vernon Ah Kee and Qiu Zhijie. Particular attention is paid to the issues of
place, location and cultural practice in their work, issues currently under-examined in new-media
art discourse. The analysis pays close attention to the operationality of the works, the influence of
pre-digital aesthetic histories and the richly locative and virtual schemas of indigenous
epistemologies that serve to meaningfully expand Euro-American notions of locative media art.
[ABSTRACT FROM AUTHOR]
Copyright of Leonardo is the property of MIT Press

Nelson, M. (2006). "Ravens, Storms, and the Ecological Indian at the National Museum of the American
Indian." Wicazo Sa Review 21(2): 41-60.
Presents the author's experiences at the National Museum of the American Indian, George
Gustave Heye Center in New York City and considers the ways the center portrays indigenous
epistemologies, sacred space, and Indian peoples and their environment. Draws from Chippewa
scholar Gerald Vizenor's concepts of "post-Indian," or the modernity of contemporary Indians, and
"survivance," or the "creative development, growth, and evolution" of indigenous peoples who have
survived numerous attempts at genocide in the past five hundred years.

Mayuzumi, K. (2006). "The Tea Ceremony as a Decolonizing Epistemology: Healing and Japanese
Women." Journal of Transformative Education 4(1): 8-26.
In this article, the author explores and shares with readers her writing exercise about and for
"healing" as a transformative process, using a "tea ceremony" metaphor. The author argues that
healing, interlocking with cultural and indigenous knowledge and identity, must be explored for
those who are oppressed by social and cultural hegemonies in their societies. On the basis of
appropriate literature and her own experiences as a Japanese woman, the author discusses social
and historical constraints that Japanese women face. Using the Japanese tea ceremony as a
metaphor, the author goes through three transformative steps in the writing journey: identifying
what to heal from, looking at the historicity of Japanese women, and reclaiming who she is. Finally,
the author reflects on this writing exercise as a transformative process and foregrounds the
significance of understanding healing as a decolonizing epistemology and its implications for
transformative learning. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Transformative Education is the property of Sage Publications Inc.

351
Gabrenya, W. K., Jr., et al. (2006). "Understanding the Taiwan indigenous psychology movement: a
sociology of science approach." Journal of Cross-Cultural Psychology 37(6): 597-622.
A five-part model of the development of indigenous psychology movements was proposed from a
sociology of science perspective, two parts of which, the local relevance path and the conditions of
work path, were examined in the context of the Taiwan Indigenous Psychology Movement (TIPM).
The Local Relevance Path focuses on indigenous movements' concerns with the cultural relevance
of Western psychology, the validity of positivist epistemology and methodology, and the
appropriateness of English-language communication. The Conditions of Work Path places the
research activities and career strategies of non-Western psychologists in the context of their
available resources and career contingencies. A study of 103 proponents and opponents of the
TIPM provided support for both models, particularly in respondents' dissatisfaction with positivist
epistemology and their research resources. The TIPM is well known in Taiwan and garners
moderate support, but strong divisions were found among subdisciplines and between locally
versus overseas-educated respondents on most measures. Issues of qualitative versus
quantitative methods, the influence of the Taiwanese cultural renaissance, and the validity of
outsider analyses of indigenous movements are discussed. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Cross-Cultural Psychology is the property of Sage Publications Inc.

Christie, M. (2006). "BOUNDARIES AND ACCOUNTABILITIES IN COMPUTER-ASSISTED

ETHNOBOTANY." Research & Practice in Technology Enhanced Learning 1(3): 285-296.
Designing software alongside ethnobotanists and Indigenous owners and practitioners of
traditional knowledge, brings to light a range of issues which expose some of the assumptions
underlying both Western ethnobotany and software design. In collaborating over the development
of software to facilitate the use of digital objects in knowledge work, issues of knowledge politics,
accountability, ontologies, and epistemologies arise. This paper discusses the ways these issues,
in a particular context, led to the development of a flexible, ontologically flat, epistemologically
open, ethnobotanical software design. [ABSTRACT FROM AUTHOR]

Turner, D. (2005). "Indigenous Politics and the Discourse of Rights." Conference Papers -- American
Political Science Association: 1-19.
The author reflects on the dilemmas faced by a contemporary indigenous intellectual culture in
defending the rights, sovereignty and nationhood. He argues that contemporary Aboriginal rights
discourse in Canada is problematic for a number of reasons. He outlines three kinds of indigenous
intellectual epistemologies or theories. He examines the meaning and significance of the term
indigeneity and illustrates how its use in Canadian law has served to narrow the meaning and
content of Aboriginal rights as they are protected in the Canadian constitution.

Taman, E. (2005). "Profile: Marie Battiste." Saskatchewan Indian 35(2): 18-18.

The article profiles Marie Battiste, an influential researcher in the field of indigenous and First
Nations education of Canada. Battiste is also the academic director of the new Aboriginal
Education Research Centre and co-director of the Humanities Research Unit at the University of
Saskatchewan. Battiste has worked with First Nations schools and communities as an
administrator, teacher, consultant and curriculum developer. Battiste has helped to advance
aboriginal epistemology, languages, pedagogy and research.

Neegan, E. (2005). "Excuse me: who are the first peoples of Canada? a historical analysis of Aboriginal
education in Canada then and now." International Journal of Inclusive Education 9(1): 3-15.
This article discusses and analyses the physically, spiritually and mentally destructive and
disruptive components of colonial education on Aboriginal peoples in Canada from a historical and
contemporary perspective. Included in this analysis is a critical examination of the ways in which
indigenous education and epistemologies have been subjugated and ignored, and
recommendations on how Aboriginal worldviews can be introduced in the education system in a
respectful and honourable way, thereby bringing about their revitalization and reclamation.
[ABSTRACT FROM AUTHOR]

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Copyright of International Journal of Inclusive Education is the property of Taylor & Francis Ltd

McCarty, T. L., et al. (2005). "Indigenous Epistemologies and Education—Self-Determination,

Anthropology, and Human Rights." Anthropology & Education Quarterly 36(1): 1-7.
Discusses the primary contents of vol.36, March 2005 issue of the "Anthropology and Education
Quarterly" journal. Continuation of the study of and work with indigenous people and their
epistemologies, self-determination and human rights; Definition of indigenous identities,
nationhood and enactment in educational policy and practice; Overview of indigenous knowledge
systems; Analysis of attempts to incorporate indigenous linguistic and cultural content into K-12
schools.

McCarty, T. L., et al. (2005). "Indigenous Epistemologies and Education—Self-Determination,

Anthropology, and Human Rights." Symposium 36(1): 1-111.
Part of a special issue on indigenous epistemologies and education. In an editorial, the writers
introduce some of the questions explored in the special issue. Among other things, they assert that
the identities and status of Indigenous peoples are directly linked to knowledges and
epistemologies that are autochthonous to particular peoples and places and highlight the danger
posed to Indigenous languages by the forces of globalization. The writers also preview the articles
and commentaries presented in the special issue.

Mateata-Allain, K. (2005). "Oceanic peoples in dialogue: French Polynesian literature as transnational

link." International Journal of Francophone Studies 8(3): 269-288.
Ma'ohi people's transnational ties with other Oceanic communities have been severed due to
colonial and imperial practices that have separated the Pacific into three ‘orientalizing spaces’,
namely Polynesia, Micronesia, and Melanesia and imposed their colonial languages thereupon.
Since much of Ma'ohi writing is in French, or the local ‘Franitien’, French Polynesia remains
marginalized from anglophone Oceania, and Ma'ohi artistic, cultural, and literary production
remains absent from Oceanic criticism. In the Pacific, Oceanic discourse reveals an Oceanic
consciousness, which entails recovering ‘alternate’ histories, reading Oceania based on its diverse
cultural contexts, privileging indigenous epistemologies, and decentring western authoritative and
patriarchal discourses. Drawing upon Paul Gilroy's Black Atlantic and Tongan intellectual Epeli
Hau'ofa's ideas, this essay views transnationalism through a metaphoric lens using Ma'ohi
literature as the va'a or canoe, to re-bridge Oceanic peoples in a transnational context. (English)
[ABSTRACT FROM AUTHOR]
Plutôt qu'une histoire de migration forcée ou volontaire, l'histoire de la Polynésie est celle d'un silence
imposé par le colonialisme qui a divisé la région en trois zones 'orientalisantes', la Polynésie, la
Micronésie et la Mélanésie et y a imposé ses langues coloniales. Aujourd'hui, la Polynésie
Française entre sur la scène lit-téraire grâce à une énergie créatrice générée principalement par
des femmes. Étant donné que cette littérature est écrite en français ou en dialecte local, le
'franitien', la Polynésie reste marginalisée par rapport aux îles anglophones du Pacifique où le
discours de l'Océanie révèle une prise de conscience et connaissance de l'H(h)istoire, de sa
diversité culturelle, privilégiant les épistémologies indigènes dans le but de renverser les discours
autoritaires et patriarcaux. À l'appui de l'etude magistrale Black Atlantic de Paul Gilroy et des
réflexions de Vintellectuel Tongan Epeli Hau'ofa, cet article examinera l'incription du trans-
nationalisme par le biais d'une métaphore filée, celle où la littérature Ma'ohi sert de pirogue ou va'a
qui rejoindra lespeuples océaniens. (French) [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Francophone Studies is the property of Intellect Ltd.

Kincheloe, J. L. (2005). Epistemology, Ontology and Critical Constructivism's Struggle Against

Reductionism: 81-117.
Chapter 3 of the book "Critical Constructivism Primer," by Joe L. Kincheloe is presented. It
discusses the impact of critical constructivism on the promotion of Cartesian epistemology. It
mentions that critical constructivists expose the particular ways of knowledge and critical
constructivism promotes modes of self-analysis that result in changes in attitudes and dispositions.

353
 Moreover, it determines that critical constructivism's appreciation of the importance of indigenous
knowledge emerges.

Hwang, K. K. (2005). "From anticolonialism to postcolonialism: The emergence of Chinese indigenous

psychology in Taiwan." International Journal of Psychology 40(4): 228-238.
This article gives a brief history of the emergence of Chinese indigenous psychology from the
background of Westernized social psychology in Taiwan, and reviews the various debates that
have surrounded the first decade of its progress from the perspectives of ontology, epistemology,
and methodology. Careful analysis of these debates indicates that their themes are similar to
dilemmas encountered by indigenous psychologists in other regions of the world. It is argued that
breakthroughs need to be made on three levels for the development of indigenous psychology,
namely, philosophical reflection, theoretical construction, and empirical research. There are three
philosophical assumptions in cross-cultural psychology—absolutism, universalism, and
relativism— which correspond to three research orientations—imposed etic, derived etic, and
emic. In order to achieve the goal of establishing a global psychology, then indigenous
psychologists in non-Western societies must change their thinking from anticolonialism to
postcolonialism; switch their philosophical assumption from relativism to universalism; assimilate
the Western academic tradition; adopt a multiparadigm approach to construct formal theories on
the functioning and mechanisms of the universal mind; use these to analyse the specific
mentalities of a given culture; and use the results of this theoretical construction as a frame of
reference for empirical research. (English) [ABSTRACT FROM AUTHOR]
Este artículo proporciona una historia breve del surgimiento de la psicología autóctona china desde el
marco de la psicología social occidentalizada en Taiwán, y reseña los diversos debates que han
rodeado a la primera década de su progreso desde la perspectiva ontológica, epistemológica y
metodológica. Un análisis cuidadoso de tales debates indica que sus temas son similares a los
dilemas enfrentados por los psicólogos autóctonos en otras regiones del mundo. Se ha mantenido
que los descubrimientos deben hacerse en tres niveles para desarrollar la psicología autóctona,
es decir, la reflexión filosófica, la construcción teórica y la investigación empírica. Dado que
existen 3 supuestos filosóficos en la psicología transcultural: absolutismo, universalismo, y
relativismo, que corresponden a tres orientaciones en la investigación: etico impuesto, etico
derivado y émico, para alcanzar la meta de establecer una psicología global, los psicólogos
autóctonos en sociedades no occidentales deben cambiar su pensamiento del anti-colonialismo al
post-colonialismo; modificar sus supuestos filosóficos del relativismo al universalismo; asimilar la
tradición académica occidental; adoptar un enfoque multiparadigmático para construir teorías
formales sobre el funcionamiento y los mecanismos de la mente universal; usar éstos para
analizar las mentalidades específicas de una cultura determinada; y usar los resultados de esta
construcción teórica como marco de referencia para la investigación empírica. (Spanish)
[ABSTRACT FROM AUTHOR]
Cet article présente un bref historique de l'émergence de la psychologie indigène chinoise, marquée par
la psychologie sociale occidentale en Taiwan, ainsi qu'une revue des divers débats ayant entouré
la première décennie de ses progrès tant sur les plans ontologique, épistémologique et
méthodologique. Une analyse attentive de ces débats indique que leurs thèmes sont similaires aux
dilemmes rencontrés par les psychologues indigènes dans les autres régions du monde. Une
discussion porte sur la nécessité de considérer trois niveaux dans le développement de la
psychologie indigène: soit les réflexions philosophiques, l'élaboration théorique et la recherche
empirique. En raison de la présence de trois suppositions philosophiques dans la psychologie
trans-culturelle, l'absolutisme, l'universalisme et le relativisme, lesquelles correspondent à trois
orientations de recherche, étique (universelle) imposée, étique (universelle) dérivée et émique
(particulière), afin d'arriver à établir une psychologie globale, les psychologues indigènes des
sociétés non occidentales doivent changer leur pensée anti-colonialiste pour une pensée post-
colonialiste; changer leur conception philosophique du relativisme vers l'universalisme; assimiler la
tradition académique occidentale; adopter une approche multi-paradigme pour élaborer des
théories formelles sur le fonctionnement et les mécanismes de la pensée universelle; utiliser ces
théories pour analyser les mentalités spécifiques à une culture donnée; et utiliser les résultats de
354
 ces élaborations théoriques comme cadre de référence pour la recherche empirique. (French)
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Psychology is the property of John Wiley & Sons, Inc.

Harrison, B. and R. Papa (2005). "The Development of an Indigenous Knowledge Program in a New
Zealand Maori-Language Immersion School." Anthropology & Education Quarterly 36(1): 57-72.
In 1985, Te Wharekura o Rakaumangamanga initiated a Maori-language immersion program for
children ages 5 through 18. In recent years, a program based on Waikato-Tainui tribal
epistemology has been incorporated into the language immersion program. This article describes
the community context and the language immersion and tribal knowledge programs. We consider
the relationship of these programs to individual and tribal self-determination and to theories of
minority achievement, particularly the work of John Ogbu. [Indigenous epistemology, Indigenous
language maintenance, Indigenous education, New Zealand Maori] Reprinted by permission of the
publisher.

Barnhardt, R. and A. O. Kawagley (2005). "Indigenous Knowledge Systems and Alaska Native Ways of
Knowing." Anthropology & Education Quarterly 36(1): 8-23.
Drawing on experiences across Fourth World contexts, with an emphasis on the Alaska context,
this article seeks to extend our understandings of the learning processes within and at the
intersection of diverse worldviews and knowledge systems. We outline the rationale for a
comprehensive program of educational initiatives closely articulated with the emergence of a new
generation of Indigenous scholars who seek to move the role of Indigenous knowledge and
learning from the margins to the center of educational research, thereby confronting some of the
most intractable and salient educational issues of our times. [Indigenous knowledge, Indigenous
epistemologies, Alaska Native education, Native science] Reprinted by permission of the publisher.

Tatsch, S. (2004). "Language revitalization in Native North America--issues of intellectual property rights
and intellectual sovereignty." Collegium antropologicum 28 Suppl 1: 257-262.
Language revitalization, oral tradition and epistemology are expressions of Native peoples
intellectual sovereignty, and thus the foundation for indigenous intellectual property rights. As the
people of California move towards language and cultural revitalization the question arises: What
constitutes or constructs the definitions of intellectual property and how can appropriation of
indigenous knowledge be protected? Looking at the issues faced by the California's indigenous
populace and by implication, other indigenous peoples in the United States, this essay examines
how protection may be afforded under the United Nations definition of 'heritage'. Given that the
holding safe of a 'culture' or 'heritage' is inclusive of language, and thus has been determined to be
a human right.

Hatchell, H. (2004). "Privilege of whiteness: adolescent male students' resistance to racism in an

Australian classroom." Race, Ethnicity & Education 7(2): 99-114.
In this article I explore links between racism and 'whiteness' within hegemonic masculine
discourses. I examine ways in which adolescent male students construct their own identities within
a privileged white position. I acknowledge whiteness as a racial issue and interrogate different
forms of whiteness through students' narratives. Adolescent white male students in my research
often acknowledge the existence of racism against Indigenous Australians and recognize their own
privileged 'white' position. These students also presented ideas that because white people were
racist against Indigenous Australians, then racism was 'naturally' exercised in reverse. Students,
however, were perceptive of the power of whiteness and recognized how this privilege was
reflected at many levels in society. Noticeably, my interviews show promise for possible changes
and show the importance of teaching anti-racism at all levels in schools. This article forms part of a
qualitative research project conducted within a private boys' school in Perth, Australia. Literary
texts provided a platform from which to discuss issues of racism and whiteness during open-ended
interviews. I draw on feminist epistemology to explore emerging issues. [ABSTRACT FROM
AUTHOR]

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Copyright of Race, Ethnicity & Education is the property of Routledge

Doxtater, M. G. (2004). "Indigenous Knowledge in the Decolonial Era." American Indian Quarterly 28(3/4):
618-633.
In Western culture, Eurocentric forms of knowledge have long been regarded as the sole arbiter of
the veracity and validity of all knowledge, including indigenous knowledge (IK). However,
indigenous scholars worldwide have successfully argued against the omniscience of Western
epistemology, particularly since the 1970's. By ignoring IK, Western scientists and philosophers
have proven the unreasonableness of Eurocentric knowledge because it fails to recognize its own
limits. Furthermore, because IK has long been ignored, it has resisted colonization and thus
provides a basis for indigenous people to establish governments, practices, and sciences that are
both sovereign and culturally appropriate.

Serje, M. (2003). "Malocas and barracones. Tradition, biodiversity, and participation in the Colombian
Amazon." International Social Science Journal 55(178): 561-571.
This article offers an analysis of the assumptions and hypotheses that guide the resolve of an
NGO in the Colombian Amazon to strengthen indigenous autonomy and the traditional forms of
environmental management, thereby seeking to guarantee preservation of the region's biodiversity.
An examination of the practices stemming from these postulates reveals the paradox of the action
of projects and programmes which, in their eagerness to put traditional knowledge first, end up as
the purveyors of rational epistemology and logic. This process is shown through reference to the
uses made throughout history of the maloca, the traditional indigenous dwelling of north-west
Amazonia, and of the barracón, an edifice introduced with the commercial exploitation of rubber, a
paradigm of the “unbridled capitalism” that has spearheaded the violent colonisation of the region.
[ABSTRACT FROM AUTHOR]
Copyright of International Social Science Journal is the property of Wiley-Blackwell

Martusewicz, R. A. (2003). "Editor's Corner." Educational Studies 34(2): 141-142.

This article presents views of the editor on this Special Issue on Indigenous Education in the
Americas: Diasporic Identities, Epistemologies, and Postcolonial Spaces. This issue has been
several years in the making, from idea to publication. The guest editors, Bernardo Gallegos, Sofia
Villenas, and Brian Brayboy, have done a terrific job. The author is really happy to have this
opportunity to work with such great scholars on a project like this. Bernardo has been instrumental
in getting Educational Studies into its new phase and has been very supportive of the work as
editor.

Iseke-Barnes, J. (2003). "Living and writing indigenous spiritual resistance." Journal of Intercultural
Studies 24(3): 211-238.
For Indigenous peoples working inside institutions it is important to work in ways that support
decolonizing the mind and spirit. It is important to find ways of creating, interrogating, validating,
and disseminating knowledges. Telling stories is a practice in Indigenous cultures which has
sustained communities and which validates the experiences of Indigenous peoples and
epistemologies. This paper explores the importance of inclusion of Indigenous knowledges in
academic settings through three stories about: (1) academic insistence that knowledge is outside
the self, (2) backlash to Indigenous practices in academe, and (3) intergenerational impacts of
experiences of suppression in education. The stories help us critique theoretical conceptions of
what constitutes 'valid' knowledge and understand struggles for survival and resistance to
domination in educational institutions. The paper explores responses to dominant societies'
suppression of Indigenous knowledges in academic settings and broader society through acts of
resistance, storytelling, living spiritual resistance, writing as survival strategies, and resistance
within education. This paper explores ways that Indigenous knowledges are honored, affirmed,
and shared. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Intercultural Studies is the property of Routledge

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Foley, D. (2003). "Indigenous Epistemology and Indigenous Standpoint Theory." Social Alternatives 22(1):
44-52.
This article examines the need for an Indigenous epistemological approach within an examination
of the scientific construct of Indigenous research in Australia. The article also discuss western
discourses and western theory that has assisted the Renaissance of Indigenous approaches to
knowledge. Indigenous researchers are often lured to critical sociology and post-structuralism for
their criticism of grand theory, positivism, the functional perspective and classical theories. To the
Indigenous scholar Critical Theory, Standpoint Theory and Insider Outsider Theory are
emancipatory and liberatory epistemologies in their deconstruction process. They form the
foundation of the reconstruction of Indigenous approaches to knowledge in a format and argument
that the non-Indigenous scholar is familiar with.

Donaldson, L. (2003). "Convenanting Nature: Aquacide and the Transformation of Knowledge."

Ecotheology: Journal of Religion, Nature & the Environment 8(1): 100-118.
One of the most troubling developments of the late capitalist era is the damming and privatization
of water: an extermination of the world's freeflowing rivers and streams that I have named
'aquacide'. Aquacide has usually occurred on the lands of indigenous peoples, who bear the
disproportionate brunt of the world's emerging water cartels. The environmentalist movement has
challenged these cartels through the creation of the World Water Contract, lawsuits and grassroots
campaigns in targeted areas. While all of these strategies are necessary, my essay argues that
they are limited without a concurrent critique of the systems of knowledge underlying the
proliferation of dams and commodified water as well as a vision of alternative epistemologies. In
collaboration with Linda Hogan's novel Solar Storms, this essay deconstructs the epistemology of
the Reverse People (those who straighten the circle and stop that which moves forward) and then
offers covenant, or a politics of solidarity, as an alternative paradigm for the relationship among
humans, the earth and the waters. [ABSTRACT FROM AUTHOR]
Copyright of Ecotheology: Journal of Religion, Nature & the Environment is the property of Equinox
Publishing Group

Bastien, B. (2003). "The Cultural Practice of Participatory Transpersonal Visions." ReVision 26(2): 41-48.
Discusses the participatory cultural vision of Blackfoot people or Niitsitapi, a group of indigenous
people that reside in Alberta. Primary source of knowledge for Blackfoot people; Role of
Kaaahsinnooniksi healers in teaching younger people; Principles that encompass the
epistemologies of Niitsitapi.

(2003). "Anthropology & Education Quarterly." Anthropology & Education Quarterly 34(4): 472-472.
A call for papers on education which to Indigenous epistemologies, self-determination, and human
rights is presented.

(2003). ""There is great good in returning"." Frontiers: A Journal of Women Studies 24(2/3): 1-9.
This article argues that bearing witness and telling stories from indigenous America's precise and
studied intimacy with the land, its languages, rhythms, and epistemologies of place to coming
home to Juarez/El Paso to recover the stories buried beneath 'fronteras' of nation-states and to
heal from the trauma of history is the act of claiming. The author of this article is not advocating a
history of victimization. Much of the historiography in Chicano studies since the 1980s has
consciously steered away from such a model. Historically, people of color have demonstrated their
agency and their resistance to oppression in multiple and ingenious ways. The author looks
forward to a growing body of literature documenting this fact. However, she supports the
commitment to look at the ways in which the traumas of history are carried inside spirits, bodies
and minds.

Wong, Y.-L. R. (2002). "RECLAIMING CHINESE WOMEN'S SUBJECTIVITIES: IDIGENIZING 'SOCIAL

WORK WITH WOMEN' IN CHINA THROUGH POSTCOLONIAL ETHNOGRAPHY." Women's Studies
International Forum 25(1): 67.

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 Explores how ethnography and the postcolonial epistemology of location can contribute to
indigenous theory building in social work with women in China. Information on locating and
indigenizing knowledge; Discussion on ethnographic research methodology; Details on how to
indigenize woman-work through ethnography.

Jupp, J. C. (2002). "Beyond the folkloric and indigenous in multicultural thinking about Latin America."
Multicultural Review 11(1): 22-29.
A focus on folkloric and indigenous Latin America in the classroom is important, but, if other voices
and realities are excluded, it can lead toward a debate of opposites that pits the white myth of the
Spanish conquest against the black myth. This sterile debate fails to account for the long
epistemology of syncretism in Latin America, and this failure represents another form of
Anglocentrism. The notion of cultural syncretism or mestizaje has its roots in the pedagogical
praxis of the Spiritual Conquest and its importance in Latin America is clearly illustrated by the
integrations and disintegrations in music, the marketplace, politics, literature, and the visual arts.
The centrality of mestizaje has become the dominant discourse in Latin America since 1950 and
must now be incorporated into U.S. multicultural thinking, instructional material, and classroom
teaching about Latin America.

Henry, L. (2002). "Reconstruction and resistance: cultural responses to living the health transition in
French Polynesia." Pacific health dialog 9(2): 290-295.
This paper highlights Tahitian healing in response to rapid cultural change in French Polynesia.
First, I examine the reconstruction and adaptation of Tahitian healing to cultural, economic,
political, and health transitions in the past 40 years. Second, I address the issue of resistance by
non-urban healers to the transformations of Tahitian healing in the urban context. Specifically, I
argue that the reluctance of village healers to collaboration, association, and government
legitimation (urban transitions) suggests that the status of Tahitian healing is a contested issue.
The experiences of contemporary Tahitian healers challenge the unilinear health transition
framework, which suggests that indigenous medicine will submit to globalization pressures and
absorb a biomedical epistemology.

Grewe-Volpp, C. (2002). "THE ECOLOGICAL INDIAN VS. THE SPIRITUALLY CORRUPT WHITE MAN:
THE FUNCTION OF ETHNOCENTRIC NOTIONS IN LINDA HOGAN'S 'SOLAR STORMS.'."
Amerikastudien 47(2): 269-283.
In her novel 'Solar Storms' (1995), Native American writer Linda Hogan employs the image of the
ecological Indian, a refiguration of the noble savage, and juxtaposes it with a detrimental,
despiritualized, exploitative white society, thus perpetuating ethnocentric notions of the moral
superiority of tribal cultures. This article shows, however, that her use of the stereotypical Indian
figure is much more complex, that it is based on indigenous epistemologies as well as on
ecological insights, and that it serves a strategic function: it is a conscious construction aimed at
revising historically developed Indian feelings of inferiority and marginality, turning them instead
into an experience of dignity and self-empowerment. This can, as in the case of the novel's main
protagonist, lead to political action directed against environmental destruction, as well as against
cultural degradation. Hogan ultimately argues for an integration of both cultures, by emphasizing,
for example, the creative function of words in a Native American, as well as a Euro-American,
literary context.

Cook, B. P. (2001). "A call for respect and equality for indigenous scholarship in Hawaiian health." Pacific
health dialog 8(2): 368-374.
In the State of Hawai'i, there has been steady interest on the part of Western scholarly
communities in studies of indigenous Hawaiian intellectual properties. There exists an academic
desire to appropriate new fields of knowledge from Hawaiian sources. This pursuit of knowledge
runs the risk of increasing the sense of cultural violation already felt by many indigenous
populations. If conducted using the means of colonialist intellectualism common to the academy of
the dominant culture, this quest for new information will likely contribute to a legacy of spiritual and

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 cultural violation felt by the Hawaiian people. This effort will then likely lead to a further decline in
feelings of cultural integrity on the part of native populations. This endeavor will then increase the
basis for the psycho-spiritual malaise that underpins the negative health statistics evidenced in
Native Hawaiian populations. If present day researchers are to gain greater insight into the lexicon
of knowledge available from Native Hawaiians, they will have to employ methods that provide for
indigenous scholars to serve as co-researchers in this quest. If Western scholars are to gain
access to Native Hawaiian knowledge, such information will more likely come as a result of healing
this social wound by developing a new relationship of respect for Native Hawaiian cosmology,
epistemology, and pedagogy--one wherein all parties are accepted as co-equals in the scholarly
process.

Brown-Acquaye, H. A. (2001). "Each is necessary and none is redundant: the need for science in
developing countries." Science Education 85(1): 68-70.
The dilemma of governments in Africa and other developing countries is whether to use tested and
proven-to-be-effective Western modern science (WMS) to tackle the eradication of their numerous
problems or to depend on indigenous knowledge and technology, the results of which are left to
chance. As the fragile economies of these countries cannot support the concept of sole reliance on
indigenous knowledge, they must adopt realistic proven theories that would accelerate the
eradication of hunger and disease. While WMS is not the whole epistemology of reality, it is a
powerful epistemology that can be employed usefully anywhere. Consequently, accepting its
dominance is a national responsibility for developing countries. Finally, research projects into
indigenous science knowledge should be conducted to reveal similarities and differences between
it and WMS and to facilitate their harmonious integration.

Alice, F. (2001). "Transforming peoples and subverting states: Developing a pedagogical approach to the
study of indigenous peoples and ethnocultural movements." Ethnicities 1(2): 147-178.
Recent debates underscore an increasing shift away from static conceptions of ethnicity and
identity to an emphasis upon their more fluid and deconstructive qualities. The following
examination of the international indigenous peoples' movement demonstrates how the dynamic re-
construction of indigenous identity and the discourses emanating from it are fundamental elements
to successful mobilization. It also explores the ways in which the epistemologies underlying them
are theoretically valuable and pragmatically transformative, and how they serve as the basis for
developing a critical cultural pedagogy. It is argued that such a perspective would contribute to the
development of a transformative and process-oriented approach to the conceptualization and
study of ethnocultural mobilizations necessary for overcoming the constraints of western liberal
thought and current preoccupations with 'authenticity' and typologies in related scholarship and
practice. [ABSTRACT FROM AUTHOR]
Copyright of Ethnicities is the property of Sage Publications Inc.

Kanuha, V. K. (2000). "'Being' Native versus 'Going Native'." Social Work 45(5): 439-447.
The increasing cultural diversity among professional social workers has resulted in the need to
examine critically some of the earlier notions about the epistemology, ontology, and methodology
of social work research and practice. One outcome of these analyses about how and by whom
research projects are carried out is the emergence of "native," "indigenous," or "insider" research
in which scholars conduct studies with populations and communities and identity groups of which
they are also members. This article reports the work of a native social work researcher who
conducted an ethnographic study with her social identity group. The complex and inherent
challenges of being both an insider with intimate knowledge of one's study population and an
outsider as researcher are explored. Implications for social work research and practice with regard
to native social work perspectives and methods also are discussed. [ABSTRACT FROM AUTHOR]
Copyright of Social Work is the property of Oxford University Press / USA

Kanuha, V. K. (2000). ""Being native versus ""going native"": conducting social work research as an
insider."." Social Work 45(5): 439-447.

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 'The increasing cultural diversity among professional social workers has resulted in the need to
examine critically some of the earlier notions about the epistemology, ontology, and methodology
of social work research and practice. One outcome of these analyses about how and by whom
research projects are carried out is the emergence of ''native,'' ''indigenous,'' or ''insider'' research
in which scholars conduct studies with populations and communities and identity groups of which
they are also members. This article reports the work of a native social work researcher who
conducted an ethnographic study with her social identity group. The complex and inherent
challenges of being both an insider with intimate knowledge of one's study population and an
outsider as researcher are explored. Implications for social work research and practice with regard
to native social work perspectives and methods also are discussed. (Journal abstract.)'

Grande, S. M. A. (2000). "American Indian geographies of identity and power: at the crossroads of
indígena and mestizaje." Harvard Educational Review 70(4): 467-498.
In this article, Sandy Marie Anglás Grande outlines the tensions between American Indian
epistemology and critical pedagogy. She asserts that the deep structures of critical pedagogy fail
to consider an Indigenous perspective. In arguing that American Indian scholars should reshape
and reimagine critical pedagogy, Grande also calls for critical theorists to reexamine their
epistemological foundations. Looking through these two lenses of critical theory and Indigenous
scholarship, Grande begins to redefine concepts of democracy, identity, and social justice.
Copyright 2000 by the President and Fellows of Harvard College. All rights reserved.

Yeu, H.-r. (1999). "Ideologies in Korean children's TV: a culture in transition in a postmodern period."
Interchange 30(1): 57-72.
This paper outlines the clash between tradition and postmodernization in Korean popular culture
today and discloses the ideological aspects of dominant cultural streams. Among many cultural
artifacts, children's educational TV programs serve as texts to effectively reflect the problematic
conflicts seen in the recent cultural mood. Under the smooth flow of overt TV program messages,
different streams of thought and many forms of knowing, and attitudes toward the world are
interwoven with each other. The most distinctive phenomena are the cultural confusions among
the streams of premodern, modern, and postmodern thoughts. They reveal the ideological aspects
in the nostalgic teaching of important rules of the past, the intellectual aspiration for a modern
epistemology of certainty, and the epistemological, aesthetical, and ethical dissonances among
different generations even within a person. Perhaps this is the typical phenomena that most Third
World countries now share. The article concludes with the suggestion that the effort for
postmodern pedagogy should be made through exploring the later-penetrating logic between the
new and the old and thoughtfully mediating the differences. This is important, especially in Korea,
where many indigenous and imported streams of thought have continuously created cultural
confusions since the modernization project started decades ago. Reprinted with permission from
Kluwer Academic Publishers. Copyright 1999.

Weber-Pillwax, C. (1999). "Indigenous research methodology: exploratory discussion of an elusive

subject." Journal of Educational Thought 33(1): 31-45.
The possibility of a defined Indigenous Research Methodology is exciting to indigenous and non-
indigenous scholars alike, though probably for different reasons. Present assumptions suggest that
such a methodology would determine standards for authenticity of indigenous research, and would
enable a more effective critique of research dealing explicitly with indigenous reality. The question
of who should participate in the development of an indigenous research methodology is critical
since every scholar who has any connection with indigenous research topics or indigenous people
will feel directly impacted. Responses to the question will indicate the form or quality of interactions
between indigenous and non-indigenous scholars grappling with the political, social, and personal
issues that assuredly will arise in any discourse of an indigenous research methodology. Such a
concept might be perceived as a threat to existing forms or models of knowledge and knowledge
creation. While indigenous scholars must be aware of such reactions, they will nonetheless
experience themselves as the “active-centre” in the process of any indigenous research which they

360
 choose to live through. They are a piece of the heart in the body of growing indigenous knowledge.
Indigenous research methodology is and has always been the central structure of support for the
creation of indigenous knowledge. There are some principles which underlay most indigenous
research – where this is understood to mean research conducted by indigenous people. Moving
however to a discourse which includes indigenous and non-indigenous participants in an academic
focus on indigenous research methodology might profitably include a consideration of such
principles as (a) the interconnectedness of all living things, (b) the impact of motives and intentions
on person and community, (c) the foundation of research as lived indigenous experience, (d) the
groundedness of theories in indigenous epistemology, (e) the transformative nature of research, (f)
the sacredness and responsibility of maintaining personal and community integrity, and (g) the
recognition of languages and cultures as living processes. Reprinted by permission of the
publisher.

Rigney, L.-I. (1999). "Internationalization of an indigenous anticolonial cultural critique of research

methodologies." Wicazo Sa Review 14(2): 109.
Presents a guide on indigenous research methodology and principles in Australia. Purpose of
studies on indigenous people and culture; Role of racism in the rationale of liberation
epistemologies; Factors formulating liberatory research on feminist knowledge.

Perrett, R. W. (1999). "History, Time, and Knowledge in Ancient India." History & Theory 38(3): 307.
ABSTRACTThe lack of interest in history in ancient India has often been noted and contrasted with
the situation in China and the West. Notwithstanding the vast body of Indian literature in other
fields, there is a remarkable dearth of historical writing in the period before the Muslim conquest
and an associated indifference to historiography. Various explanations have been offered for this
curious phenomenon, some of which appeal to the supposed currency of certain Indian
philosophical theories. This essay critically examines such "philosophical explanations."I argue that
it is not true that there was no history in ancient India, and it is not surprising that there was no
developed historiography or scientific history. It is both true and surprising that there was no real
importance attached to history in ancient India. An adequate philosophical explanation for this
historical phenomenon, however, is not to be found in appeals to the influence of indigenous
metaphysical theories about time and the self. A much more plausible philosophical explanation
appeals instead to certain features of classical Indian epistemology. [ABSTRACT FROM
AUTHOR]
Copyright of History & Theory is the property of Wiley-Blackwell

McLoughlin, C. (1999). "Culturally responsive technology use: developing an on-line community of

learners." British Journal of Educational Technology 30(3): 231-243.
In tertiary contexts, Web-based instruction often appears to be tailored to the needs of a particular
cultural group, recognising the specific learning needs, preferences and styles of a single, perhaps
homogeneous, group of learners. However, in designing instruction, there is typically a tension
between the need to ensure flexibility and access to learners of +multiple cultures,, while at the
same time taking into account the need for localisation and a requirement to accommodate a
particular set of learners' cognitive styles and preferences (Collis and Remmers, 1997; Damarin,
1998). Considering both the micro- and macro-cultural levels of design is therefore essential if
culturally appropriate design is to be achieved in Web-based instruction. One of the limitations that
has been recognised in striving towards culturally appropriate design is that current instructional
design models do not fully contextualise the learning experience, and are themselves the product
of a particular culture (Henderson, 1996). A proposed solution is the adoption of a multiple cultures
model of design, which is not culturally exclusive. This paper traces the development of an on-line
unit for Indigenous Australian learners, and accounts for the cultural issues that impacted on the
design of learning tasks and the associated avenues for communication provided to learners. In
this context, culturally responsive design was ensured by the adoption of an epistemology and
pedagogy based on Lave's (1991) community of practice model. Adapting the model to on-line
delivery required incorporation of culture specific values, styles of learning and cognitive

361
 preferences, and tasks that were designed to go beyond surface level comprehension to achieve
deep learning. The micro cultural level of the virtual community is considered in relation to
participatory structures, task design, goal orientation and development of communicative
processes that were intended to support the learning needs of a much wider group of Indigenous
Australian students. Reprinted by permission of the publisher.

Janes, C. R. (1999). "The health transition, global modernity and the crisis of traditional medicine: the
Tibetan case." Social Science & Medicine 48(12): 1803-1820.
The epidemiologic and demographic consequences of the health transition, coupled with
worldwide pressures for health care reform according to neoliberal tenets, will create new
opportunities, and well as new problems, for organized systems of indigenous medicine. Spiraling
costs of biomedically-based health care, coupled with an increasing global burden of chronic,
degenerative diseases and mental disorder, will produce significant incentives for the expansion of
indigenous alternatives. Yet this expansion will be accompanied by pressures to rationalize and
modernize health care services according to the structurally dominant scientific paradigm. Without
concerted effort to maintain native epistemologies, indigenous medical systems face an inevitable
slide into narrow herbal traditions and a loss of those elements of diagnosis and therapy which
may be the most valuable and effective. Analyzing the case of Tibetan medicine and other Asian
medical systems, I show how this process occurs and how it is resisted. I conclude by discussing
the policy dimensions of this problem. [ABSTRACT FROM AUTHOR]
Copyright of Social Science & Medicine is the property of Pergamon Press - An Imprint of Elsevier
Science

Gegeo, D. W. and K. A. Watson-Gegeo (1999). "Adult education, language change, and issues of identity
and authenticity in Kwara'ae (Solomon Islands)." Anthropology & Education Quarterly 30(1): 22-36.
Less endangered than other languages discussed in this issue, Kwara'ae provides a useful
illustration of the early stages of language erosion and the importance of language to cultural
survival. We argue that the foundation of a people's identity and cultural authenticity is their
culturally shared indigenous epistemology, embodied in and expressed through their heritage
language. We examine these points in nonformal adult education workshops aimed at rural
villagers. Reprinted by permission of the publisher.

Meyer, M. A. (1998). "Native Hawaiian epistemology: sites of empowerment and resistance." Equity &
Excellence in Education 31(1): 22-28.
Part of a special issue on the education of indigenous people. The pedagogical implications of
Hawaiian epistemology are discussed. Hawaiian indigenous culture is defined by the
epistemological categories of spirituality and knowing, cultural nature of the sense, relationship and
knowledge, utility and knowledge, words and knowledge, and the body/mind question. Elements of
Hawaiian epistemology are becoming more prevalent in programs that recognize the cultural
foundations of identity.

Kawagley, A. O., et al. (1998). "The indigenous worldview of Yupiaq culture: its scientific nature and
relevance to the practice and teaching of science." Journal of Research in Science Teaching 35: 133-144.
Is science an invention of European thought, or have legitimate scientific bodies of knowledge and
scientific ways of thinking emerged separately in other cultures? Can indigenous knowledge
systems contribute to contemporary science teaching? Here we describe evidence from the
Yupiaq culture in south-western Alaska which demonstrates a body of scientific knowledge and
epistemology that differs from that of Western science. We contend that drawing from Yupiaq
culture, knowledge, and epistemology can provide not only a more culturally relevant frame of
reference for teaching science concepts to Yupiaq students, but also a potentially valuable context
for more effectively addressing many of the recommendations of U.S. science education reform
initiatives. Reprinted by permission of the publisher.

362
Hilden, P. P. (1998). "Readings from the Red Zone: Cultural Studies, History, Anthropology." American
Literary History 10(3): 524-543.
Reviews four books that explore Native American 19th- and 20th-century histories from
Eurocentric perspectives: James C. Faris's 'Navajo and Photography: A Critical History of the
Representation of an American People' (1996), Leah Dilworth's 'Imagining Indians in the
Southwest: Persistent Visions of a Primitive Past' (1996), Wilbur R. Jacobs's 'The Fatal
Confrontation: Historical Studies of American Indians, Environment, and Historians' (1996), and
James A. Sandos and Larry Burgess's 'The Hunt for Willie Boy: Indian-hating and Popular Culture'
(1994). Although all the authors expose their unconscious imperialistic outlooks, inadequate
knowledge about indigenous cultures, and "apolitical blandness," Faris and Dilworth practice
sound cultural criticism that comprehends the problems inherent in the academic representation of
Indian culture. Jacobs, Sandos, and Burgess break new ground in ecohistory and the assertion of
"Indian epistemology.

Bockman, H. (1998). "China's Development and Model Thinking." Forum for Development Studies(1): 7-
37.
In development studies, different models may be applied in order to gain better understanding of
the processes involved, especially for comparative purposes. In traditional Chinese thinking, we
find a rather unique phenomenon which may be called 'model thinking'. This is a different way of
conceptualising models, namely by judging a phenomenon according to traditional indigenous
moral socio-political models. This article shows how this mode of thinking applies examples,
analogies and correlations in assessing new phenomena. It is asserted that this way of thinking is
still very much alive in China, and that it constitutes an important part of how Chinese think about
modern development and change. The article also discusses the difference between Western
propositional thinking and Chinese model thinking, and attempts to characterise this mode of
thinking in terms of Western epistemology.

(1998). "Indigenous education." Symposium 31(1): 6.

A special issue on the education of indigenous people is presented. Articles discuss colonial
oppression of indigenous peoples, language immersion programs in different indigenous
communities in the U.S., the pedagogical implications of Hawaiian epistemology, acculturation in
the cognitive style of Laotian Hmong students in the U.S., the education of Tibetan children in the
U.S., the reintroduction of Native languages into the school curriculum in Panama, American
Indian and Alaska Native education, standards-based teaching reform in Zuni Pueblo middle and
high schools, and common issues and errors in the education of American Indians. A report from
the International Steering Committee on Cross-Cultural Education in the North is also presented.

Barsh, R. (1997). "The Epistemology of Traditional Healing Systems." Human Organization 56(1): 28.
Focuses on the epistemology of traditional healing systems. Laboratory and clinical trials to test
the efficacy of traditional or `folk' remedies; Confirmation of empiricism in literate traditions;
Indication of a high degree of efficacy for indigenous pharmacopoeia; Assumptions about the legal
structure and pedagogy of traditional healing systems.

Grove, R. (1996). "Indigenous knowledge and the significance of South-West India for Portuguese and
Dutch." Modern Asian Studies 30(1): 121.
Analyzes two texts that illustrate the developments in the European acquisition of Oriental
botanical knowledge in the early modern period, 'Coloquois Dos Simples e Drogas he Cousas
Medicianais da India' (1563) by Garcia da Orta, a Portuguese physician living in Goa, and Hendrik
Van Reede's 'Hortus Indicus Malabaricus' (1678-93), a 12-volume 'materia medica.' Both works
are compilations of Middle Eastern and South Asian ethnobotany, organized on essentially non-
European lines using epistemologies employed by indigenous Ayurvedic and Ezhava physicians.

Whitehead, N. L. (1995). "The Historical Anthropology of Text." Current Anthropology 36(1): 53-74.

363
 Representation and textuality have been incompletely understood in anthropology. Literary and
historical theorists, ignorant of the ethnological record and the anthropological tradition, have failed
to appreciate that ethnographic writing is neither simply cultural projection nor the production of
difference. Rather, it is a complex construct affected by and revealing much about native praxis.
Significantly, both anthropological and literary/historical readings of colonial text have tended to
restrict themselves either to a special class of event, ‘first contact,’ or to a very limited range of
textual product rather than considering the archival holdings as a whole, Ralegh's Discoverie is
here used to illustrate how anthropologically informed readings can both extend the meanings of
text and reveal the indigenous ‘con-text’ of its production. This indigenous con-text is then used
reflexively for an examination of the relation of text and testament in the Discoverie itself. Such a
historical anthropology is uniquely placed to respond to the theoretical issue of representation in
anthropology, since it deals simultaneously with the fundamental problems of historiographic and
ethnographic epistemology. This issue is equally critical to all the branches of anthropology, and so
its analysis here also points to a philosophical basis for the unity of anthropology's subfields.
[ABSTRACT FROM AUTHOR]
Copyright of Current Anthropology is the property of The Wenner-Gren Foundation for Anthropological
Research

(1994). "Notes and comments." Canadian Historical Review 75(3): 403.

Discusses some issues concerning oral tradition and oral history. Methods of construction of
historical depictions of cross-cultural encounters; Status of indigenous oral traditions; Contribution
of oral traditions to the documentation of the varieties of historical understanding in the areas of the
world where written documents are absent; Epistemology.

Stam, H. J. (1990). "The epistemology question in psychology." Canadian Psychology / Psychologie

canadienne 31(3): 218-219.
That psychologists are debating epistemological questions appears to be a relatively recent
phenomenon only if one has no appreciation for the history of the discipline. Whether we evoke the
writings of Wundt, Hull, Tolman, or more recent cognitive psychologists, it is impossible to escape
the recurrence of certain fundamental questions on the nature of psychological knowledge and the
justification of that knowledge. Even Skinner is a remarkably adept epistemologist despite his
avowal that theories of learning are not necessary. But psychology has been enthralled for the
better part of this century by a caricature of the very science it would become, and, while it has
been consistently and severely criticized for this mistake, it has shown itself to be remarkably
immune to such criticism. Part of the reluctance to change has stemmed from the lack of a serious
indigenous alternative to the hackneyed version of logical empiricism and its operationist credo
that have held sway over the discipline for the better part of its life. The papers included in the
present issue of Canadian Psychology/Psychologie Canadienne are a small wedge into the
broader conversation concerning what it means to have psychological knowledge. Each of these
was part of a symposium presented at the Canadian Psychological Association Meetings in
Montreal in 1988 by the Section on the History and Philosphy of Psychology. Each of the four
papers argues (a) against the status quo of the shop-worn operationism and its attendant claims
which pass for epistemology in psychology, and (b) for a renewed emphasis of either some one
form of realism or constructionism. (PsycInfo Database Record (c) 2022 APA, all rights reserved)

Kay, M. (1987). "Lay theory of healing in northwestern New Spain." Social science & medicine (1982)
24(12): 1051-1060.
Northwestern New Spain experienced not only a territorial and a spiritual conquest, but a medical
conquest. This medical conquest came from a tradition, established after the conquest of central
New Spain, that had fused classical medicine of the Old World with medicine of indigenous groups,
in the writings of European doctors and scientists as well as graduates of Mexican colleges. The
medical conquest of Sonora was accomplished by laymen, explorers and missionaries who carried
the theory of healing resulting from these syncretic processes into the northern lands, adding new
materials that they learned from indigenous peoples there. When the Indians were ill with epidemic

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 disease or injuries, they were cared for by missionaries brought up on European domestic
medicine. The theory of illness and its cure held by the lay healers became predominantly that of
the conquest culture. The conquerers', missionaries' and colonists' interpretations of native plant,
animal and mineral remedies that they learned from northwestern native medicine were colored by
their own concepts of disease and healing, resulting in an epistemology which continues to guide
lay or domestic medicine not only in Sonora but also in the rest of the American Mexican west
today.

Meyer, M. A. EKOLU MEA NUI: THREE WAYS TO EXPERIENCE THE WORLD.

The article presents the author's thoughts on the conference "Celebrating Indigenous Knowledges:
Peoples, Lands and Cultures," at Trent University in Peterborough, Ontario in 2010, which
celebrated the tenth anniversary of Trent's Indigenous Studies Doctor of Philosophy (Ph.D.)
program. It comments on Professor Marlene Brant Castellano, who served as Honorary
Conference Chair. The author reflects on epistemology and examines Indigenous concepts of
knowledge, understanding, and love.

Bruyneel, K. A Pitch for a Postcolonial Political Science.

This paper seeks to address what the issue of sovereignty means for indigenous people's politics
in settler-state contexts such as the United States and Canada. As a way to conceptually forestall
presumptive divisions caused by the privileging of state sovereignty in these settings I propose an
approach called 'postcolonial political science,' the overall pursuit of which is to gain the least
predetermined analysis of the politics of non-dominant groups such as indigenous tribes and
nations. A postcolonial political science approach thinks through the notion of political space by
means of, most notably, placing at the center rather than the margins of the analysis the
boundaries that too seamlessly shape and define how we come to know the contours and content
of the relationship between people, power and space. In the effort to draw out this discussion with
regard to the present day relevance of postcolonial political science, I offer the notion of a third
space of sovereignty as a way to understand the political experience of and claims for sovereignty
that do not readily ally with the political epistemology of settler state contexts. [ABSTRACT FROM
AUTHOR]
Copyright of Conference Papers -- American Political Science Association is the property of American
Political Science Association

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