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Thematische Bibliographien / Indigenous political philosophy / Zeitschriftenartikel

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Zeitschriftenartikel zum Thema „Indigenous political philosophy“

Autor: Grafiati

Veröffentlicht am 28. Juli 2024

Zuletzt aktualisiert am 31. Juli 2025

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1

Little, Adrian. "Indigenous Philosophy and the Politics of Ontology." Journal of Social and Political Philosophy 3, no. 2 (2024): 125–44. http://dx.doi.org/10.3366/jspp.2024.0084.

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The ‘ontological turn’ in the social sciences over the last two decades has necessitated a reconsideration of the onto-epistemological nexus in political science. While political theory has traditionally been more focused on epistemological questions, the work of White (2000) and Connolly (2017) amongst others has suggested that ontological perspectives need to be taken more seriously. In particular, such arguments invite greater openness to a broader range of theories of ontology than have traditionally been considered in mainstream political theory. In this article the contribution of Indige

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Terver Akpar, Dr Michael, and Luper Paul Iorkongoso. "“Kumen Mfe Nungwan Ibyumegh” (Pounding Knowledge, Adding Foolishness): A Tiv Epistemological Critique of Western Epistemic Modality in Political Philosophy." International Journal of Research and Innovation in Social Science IX, no. V (2025): 3944–66. https://doi.org/10.47772/ijriss.2025.905000301.

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This paper critiques Western epistemic modality in political philosophy through the lens of Tiv epistemology, encapsulated in the proverb Kumen Mfe Nungwan Ibyumegh (“Pounding Knowledge, Adding Foolishness”). It interrogates the intellectual dependency on Western epistemology in African political thought, arguing that it often results in an epistemic framework that alienates indigenous perspectives and renders them subordinate or irrelevant. Adopting an eclectic framework that combines Syed Hussein Alatas’s Academic Dependency Theory and Chinweizu’s Piles of Rubbish Theory, the study highlight

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Dorries, Heather, and Sue Ruddick. "Between concept and context: reading Gilles Deleuze and Leanne Simpson in their in/commensurabilities." cultural geographies 25, no. 4 (2018): 619–35. http://dx.doi.org/10.1177/1474474018778576.

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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 refu

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Burke Hendrix. "Political Authority and Indigenous Sovereignty." Good Society 19, no. 2 (2010): 47–52. http://dx.doi.org/10.1353/gso.2010.0007.

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Ruckstuhl, Katharina. "“A shift in the playing field”: Indigenous sovereignty and the philosophy of Jacques Ranciѐre". AlterNative: An International Journal of Indigenous Peoples 13, № 1 (2017): 35–42. http://dx.doi.org/10.1177/1177180116689024.

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This article considers Indigenous people as political actors in their quest for sovereignty within the liberal democracies of Canada, Australia, Aotearoa New Zealand and the USA (the CANZUS nations). I aim to show that, despite the structures of settler colonialism that both resist and then co-opt dissent, seeking sovereignty is, as political philosopher Jacques Ranciѐre outlines, an act of Indigenous politics that challenges and shifts these structures. While the fundamental colonising logic of the nation state does not change, through the Indigenous sovereign voice, a reframed understanding

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De Menezes, Magali. "Paths of Reforestation of Thinking: Interculturality from Indigenous Philosophies." Revista Guillermo de Ockham 22, no. 1 (2024): 105–15. http://dx.doi.org/10.21500/22563202.6598.

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This text aims to affirm Indigenous philosophies as wisdom that contributes significantly to the way of thinking/feeling education and philosophy. From the Western tradition, philosophy has been constituted from the rupture of what we call mythical thought. Indigenous philosophies, however, start from the mythical narrative, symbolic thought, dreams, orality, and all the ancestry they carry to constitute their cosmologies. To affirm Indigenous thought is, therefore, to recover what was denied, showing that philosophy does not have a single soil of origin (Greece), but is built in different ter

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Masolo, D. A. "Philosophy and Indigenous Knowledge: An African Perspective." Africa Today 50, no. 2 (2003): 20–38. http://dx.doi.org/10.2979/aft.2003.50.2.20.

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Masolo, D. A. "Philosophy and Indigenous Knowledge: An African Perspective." Africa Today 50, no. 2 (2003): 21–38. http://dx.doi.org/10.1353/at.2004.0015.

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Egerer, Juliane. "Exploring Transcultural Community: Realistic Visions in Sami (Norwegian-Danish) and Ojibwe (Canadian) Novels." Scandinavian-Canadian Studies 27 (December 1, 2020): 128–61. http://dx.doi.org/10.29173/scancan181.

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ABSTRACT: This article compares the protagonists’ identity constitution in the novels Og sådan blev det (2013) [And so it turned out] by Maren Uthaug (2013) and Medicine Walk by Richard Wagamese (2014). Indigenous identity is historically and theoretically framed by political discourses and postcolonial theory. Indigenous concepts of land and story, concepts of cultural memory, western postmodern subject philosophy, and Indigenous research methods serve as a basis to explain the characters’ success in constituting their individual Indigenous identity within ethnically and culturally diverse co

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Giesinger, Johannes. "Paternalism and the Justification of Education." Philosophical Inquiry in Education 26, no. 1 (2020): 49–63. http://dx.doi.org/10.7202/1071420ar.

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The problem of paternalism, widely discussed in moral and political philosophy, has not received much attention in the philosophy of education. Yet Johannes Drerup claims that paternalism should be considered ‘an indigenous concept’ of educational theory, and ‘the indigenous model of justification’ in education. This essay explores Drerup’s claim, considering conceptual and normative aspects of paternalism and education. The first idea put forward in this essay is that, in the search for ‘indigenous’ educational concepts, we should focus on education, not paternalism. In a second step, however

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Ahmadi, Ahmad, Salman Konani, Mohammad mahdi kiani, and Abdolvahid Zahedi. "Confrontation of Criminal Policy in Iran with Islamic Political Philosophy (The Narrative of Non-existence or Existence of Meaning-Relationship)." Interdisciplinary Studies in Society, Law, and Politics 4, no. 2 (2025): 39–48. https://doi.org/10.61838/kman.isslp.4.2.4.

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Discussing concepts such as indigenous criminal policy, indigenous criminology, indigenous philosophy, and others—when considering the existence and essence of scientific or extra-scientific (philosophical) concepts in an abstract space, devoid of interpretative approaches and ideological receptions— is condemned to rejection. Science, extra-science, and philosophy are always and everywhere the same thing! They have a systematic and specific essence and content that cannot be claimed to have various and contradictory kinds or existences based on time and geography. However, all of these can be

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Paul, Nyuykongi. "Globalization and the Marginalization of Indigenous Knowledge Systems of Education and Governance." International Journal of Philosophy 13, no. 2 (2025): 65–74. https://doi.org/10.11648/j.ijp.20251302.13.

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Globalization which seems to be the imposition of western cultural ideologies on the rest of the world, often generates cultural mutations which militate against the latter’s educational and socio-political philosophies. Liberalism and capitalism, carry in themselves built-in systems of thought that are, for instance, destructive to the very essence of African cultural life. Educational and governance principles which determine the global space drum the merits of euro-centric values, while provincializing the rest, Africa inclusive. This paper is a call for collective responsibility towards th

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Perrett, Roy W. "Indigenous language rights and political theory: The case of Te Reo Māori." Australasian Journal of Philosophy 78, no. 3 (2000): 405–17. http://dx.doi.org/10.1080/00048400012349681.

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Sesanti, Simphiwe. "Teaching Ancient Egyptian Philosophy of Education in Teacher Education." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 2 (2022): 109–26. http://dx.doi.org/10.4314/ft.v11i2.8.

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In 2003, almost a decade after South Africa’s 1994 first democratic elections, an academic debate emerged about the need to include the indigenous African philosophy of education in teacher education. Subsequently, Ubuntu philosophy has been given attention in philosophy for teacher education. However, ancient Egyptian philosophy of education, an indigenous African tradition, is absent. On their part, European and Asian philosophies of education are centred, leaving space for some philosophers of education to falsely attribute the genesis of philosophy, in general, and philosophy of education,

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Sinclair, Rebekah. "Exploding Individuals: Engaging Indigenous Logic and Decolonizing Science." Hypatia 35, no. 1 (2020): 58–74. http://dx.doi.org/10.1017/hyp.2019.18.

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AbstractDespite emerging attention to Indigenous philosophies both within and outside of feminism, Indigenous logics remain relatively underexplored and underappreciated. By amplifying the voices of recent Indigenous philosophies and literatures, I seek to demonstrate that Indigenous logic is a crucial aspect of Indigenous resurgence as well as political and ethical resistance. Indigenous philosophies provide alternatives to the colonial, masculinist tendencies of classical logic in the form of paraconsistent—many-valued—logics. Specifically, when Indigenous logics embrace the possibility of t

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Liebiedieva, Hanna. "THE SOCIO-POLITICAL CONTEXT OF THE CONCEPT OF NATURE BY H. D. THOREAU AND R. W. EMERSON." Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, no. 10 (2024): 20–25. http://dx.doi.org/10.17721/2523-4064.2024/10-4/11.

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B a c k g r o u n d . The article reveals the connection between the concept of nature of the transcendentalists R.W. Emerson and H.D. Thoreau and the Socio-Political Discourse of the 19th century United States of America. Specific socio-political aspects that formed the basis for the formation of manifestations about nature in the United States in the 19th century were: growing industrialization, the anti-slavery movement, and policies regarding the indigenous population. The article will note the impact of these factors on the formation of the concept of nature. M e t h o d s . The method of

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Domínguez, Demetrio Espinoza. "Indigenous." Index on Censorship 22, no. 1 (1993): 27. http://dx.doi.org/10.1080/03064229308535489.

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CHENNELLS, ROGER. "Vulnerability and Indigenous Communities: Are the San of South Africa a Vulnerable People?" Cambridge Quarterly of Healthcare Ethics 18, no. 2 (2009): 147–54. http://dx.doi.org/10.1017/s0963180109090240.

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In recent years, healthcare ethics, international law, and political philosophy have been moving closer together. The previously missing links are considerations of justice and their recognition through legal instruments. The most obvious example to date is the topic of benefit sharing.

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Iguisi, Osarumwense. "A Cultural Approach to African Management Philosophy." International Journal of Virtual Communities and Social Networking 10, no. 3 (2018): 23–33. http://dx.doi.org/10.4018/ijvcsn.2018070102.

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Despite acknowledging the existence of indigenous management capabilities and skills in Africa, management practice in precolonial African societies was seen by the colonizers as primitive management. Africans have ways of exercising power and authority at the workplace, ways of motivating and rewarding people to make them work harder. Neither the institutions nor the political structures put in place by the colonizers acknowledge these indigenous knowledge structures, but much of them have survived in the traditions and cultural values of the African people. However, unlike in Europe and most

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Rosiek, Jerry Lee, Jimmy Snyder, and Scott L. Pratt. "The New Materialisms and Indigenous Theories of Non-Human Agency: Making the Case for Respectful Anti-Colonial Engagement." Qualitative Inquiry 26, no. 3-4 (2019): 331–46. http://dx.doi.org/10.1177/1077800419830135.

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Both new materialist philosophy of science and Indigenous studies scholarship have developed theories about the agency of non-human things. There has, however, been relatively little articulation between these two literatures in the qualitative social sciences. This essay looks at the possible reasons for this lack of engagement–including the relatively recent emergence of new materialism, pervasive racism within the academy, and foundational differences in the priorities and philosophical assumptions informing these two literatures. Addressing new materialist scholars, the essay inventories t

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Cladis, Mark S. "The Presence and Role of Ancestors in Indigenous Cultures, Euro-American Cultures, and Democratic Intergenerational Dialogue." Religions 16, no. 5 (2025): 649. https://doi.org/10.3390/rel16050649.

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What does it mean for a culture to include, or exclude, ancestors as active members? How do Indigenous cultures and traditions cast light on the role of ancestors? Those are the central questions in this article. It begins by offering a general account of the role of ancestors in Indigenous cultures and traditions. These general comments contextualize specific engagement with the work of the novelist and essayist Leslie Marmon Silko (a Laguna Pueblo author) and also with the philosopher Kyle Whyte (a Potawatomi author). Having acquired from Silko and Whyte a sense for the active, intergenerati

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Hussaini Yashe Sani. "Political thought in West Africa: Contributions of Fodio to the corpus of Sokoto Empire." International Journal of Science and Research Archive 16, no. 1 (2025): 069–76. https://doi.org/10.30574/ijsra.2025.16.1.2004.

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This article examines Fodio's contributions to the corpus of political thought produced in the Sokoto Empire of West Africa during the eighteenth and nineteenth centuries. The Eurocentric primarily utilizes Western perspectives in African universities, which presents significant challenges. The neglect of history, local languages, and indigenous political thought in educational institutions has resulted in the marginalization of precolonial history, traditions, and the contributions of African statesmen to political philosophy. This paper highlights the environment, the author, the political i

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Bignall, Simone, Steve Hemming, and Daryle Rigney. "Three Ecosophies for the Anthropocene: Environmental Governance, Continental Posthumanism and Indigenous Expressivism." Deleuze Studies 10, no. 4 (2016): 455–78. http://dx.doi.org/10.3366/dls.2016.0239.

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To facilitate engagement across diverse philosophical cultures, this paper expands points of alliance between the ‘ecosophical’ perspectives shared by Deleuzo-Guattarian posthumanism and by Indigenous thought, here exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi or ‘Speaking as Country’. Indigenous philosophies of existential interconnectivity resist simple incorporation into the Western ‘post’-humanism that they in fact precede by millennia; instead they contribute fresh material for a more cosmopolitan or globally ecosophical (and therefore less Eurocentric), nonhumanist

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Onwuatuegwu, Ignatius Nnaemeka, and Nkemjika Nwagu. "The crux of agitations in Nigeria a striking danger to economic development: A philosophical purview." Technium Social Sciences Journal 28 (February 9, 2022): 769–77. http://dx.doi.org/10.47577/tssj.v28i1.5875.

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Too many agitations leading to civil disobedience and violent protest from diverse groups have arisen in Nigeria. Recently, there were EndSARS (nationwide), the Revolution-Now (West), protest by Indigenous People of Biafra (IPOB) (South-East) and Amotekun in the West. These agitations and their consequences are inimical to national development. This study in consideration of the failing state of affairs in Nigeria explored lack of national political philosophy as the primary cause of the agitations and highlighted critical elements of lack of political philosophy to include; marginalization of

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Rodríguez, Juan Luis. "The interplay of greetings and promises." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 22, no. 1 (2012): 167–87. http://dx.doi.org/10.1075/prag.22.1.07rod.

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This paper addresses the use of greetings and the importance of promises in political speeches performed by Warao and non-Warao indigenous politicians to Warao audiences in the Orinoco Delta, Venezuela. It shows that lack of promises can jeopardize the rhetorical effectiveness of their performance regardless of their use of discursive framings, such as greetings in indigenous languages, and of traditional genres of speech. Promises are important for the Warao because they link political speech with other meaningful events, especially political gift distribution. Promises create trans-semiotic

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Junka-Aikio, Laura. "Indigenous Culture Jamming:Suohpanterrorand the articulation of Sami political community." Journal of Aesthetics & Culture 10, no. 4 (2018): 1379849. http://dx.doi.org/10.1080/20004214.2017.1379849.

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REED, TREVOR G. "Sonic Sovereignty: Performing Hopi Authority in Öngtupqa." Journal of the Society for American Music 13, no. 4 (2019): 508–30. http://dx.doi.org/10.1017/s1752196319000397.

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AbstractIn this article, I explore the ways territorial authority or sovereignty emerges from within a particular mode of Indigenous creativity—the creation and performance of Hopi taatawi (traditional songs)—despite the appropriation of Hopi traditional lands by the American settler-state. Hopi territories within Öngtupqa (Grand Canyon) are just a sample of the many places where Indigenous authority, as expressed through sound-based performances, continues to resonate despite the imposition of settler-colonial structures that have either silenced Indigenous performances of authority or severe

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Aspe Armella, Virginia. "The Renaissance Reception of Nahua Paideia in the Writings of Bernardino de Sahagún: An Aesthetic Approach to Religion." Religions 12, no. 12 (2021): 1070. http://dx.doi.org/10.3390/rel12121070.

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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 a

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Onwuliri, Anthony Chikaeme. "The Concept of Feminism within the Specificity of African Philosophy." International Journal of Research and Innovation in Social Science VIII (2024): 2219–37. http://dx.doi.org/10.47772/ijriss.2024.8080167.

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This paper explores the evolution and impact of African feminist theories within the historical and socio-cultural context of the continent. It delves into pre-colonial gender roles, illustrating the significant influence and authority women held in various African societies, such as the Akan and Igbo communities. The study examines the disruption of these roles by colonialism, which imposed Western patriarchal structures and marginalised women’s economic and political participation. Post-colonial developments highlight the emergence of feminist movements that strive to address these historica

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Whyte, Kyle Powys. "Indigenous Women, Climate Change Impacts, and Collective Action." Hypatia 29, no. 3 (2014): 599–616. http://dx.doi.org/10.1111/hypa.12089.

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Indigenous peoples must adapt to current and coming climate‐induced environmental changes like sea‐level rise, glacier retreat, and shifts in the ranges of important species. For some indigenous peoples, such changes can disrupt the continuance of the systems of responsibilities that their communities rely on self‐consciously for living lives closely connected to the earth. Within this domain of indigeneity, some indigenous women take seriously the responsibilities that they may perceive they have as members of their communities. For the indigenous women who have such outlooks, responsibilitie

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Weir, Allison. "Collective Love as Public Freedom: Dancing Resistance. Ehrenreich, Arendt, Kristeva, andIdle No More." Hypatia 32, no. 1 (2017): 19–34. http://dx.doi.org/10.1111/hypa.12307.

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In the Indigenous resistance movement that came to be known as “Idle No More,” round dances played a central role. From the beginning of the movement in western Canada in the winter of 2012–13, and as it spread across Turtle Island (North America) and throughout the world, round dances served to bring together Indigenous and non‐Indigenous activists with people in the streets. “At almost every event, we collectively embodied our diverse and ancient traditions in the round dance by taking the movement to the streets, malls and highways across Turtle Island” (The Kino‐nda‐niimi Collective 2014,

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Breanna M. Forni. "Political Authority, Recognition, and the Rights of Indigenous Peoples: An Introduction." Good Society 19, no. 2 (2010): 44–46. http://dx.doi.org/10.1353/gso.2010.0005.

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Hwang, Kwang-Kuo. "The rise of indigenous psychologies: In response to Jahoda’s criticism." Culture & Psychology 23, no. 4 (2016): 551–65. http://dx.doi.org/10.1177/1354067x16680338.

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Based on his broad survey on a selection of the literature dealing with indigenous psychology, Jahoda raised a series of questions about various ways indigenous psychologists (IPists) around the world have answered important issues related to the development of indigenous psychology and found a striking lack of consensus in their proposals. He concluded that: “it is questionable whether any indigenous psychologies actually exist”, “the fact help to explain the subsequent decline of the movement” (p. 169). Nevertheless, because his selection of literature was incomprehensive and biased, his com

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Komarov, Mikhail Vladimirovich. "The Savage against the Leviathan: a comparison of Pierre Clastres' and Thomas Hobbes' approaches to defining the "political."." Социодинамика, no. 6 (June 2025): 67–75. https://doi.org/10.25136/2409-7144.2025.6.75127.

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The subject of the research is reflection on the categories of "political" and "state" in the context of political philosophy and political anthropology. The object of the study is a comparative analysis of the concepts of state nature and its evolution in the works of political philosopher T. Hobbes and anthropologist P. Clastres. The work examines the key contradictions between Hobbes' model of the state as a tool for suppressing the "war of all against all" and Clastres' critique of statehood as a mechanism of violent dominance over stateless communities. The consideration is presented in r

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Holden, William N. "The Least of My Brethren: Mining, Indigenous Peoples, and the Roman Catholic Church in the Philippines." Worldviews 17, no. 3 (2013): 205–38. http://dx.doi.org/10.1163/15685357-01700003.

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Political ecology shows how environmental issues can be reframed towards addressing the problems of the socially vulnerable. The environmental identity and social movement thesis of political ecology asserts that environmental issues can generate cross-class and inter-ethnic linkages in an effort to blunt powerful forces. Liberation ecology, a variant of political ecology combined with a counter hegemonic discourse, provides another dimension of political ecology. In the Philippines, mining on indigenous lands has generated opposition from indigenous peoples. By examining how the Roman Catholi

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Martins-Fontes, Yuri. "Marxism of José Carlos Mariátegui." Latin-American Historical Almanac 46, no. 1 (2025): 223–44. https://doi.org/10.32608/2305-8773-2025-46-1-223-244.

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José Carlos Mariátegui was a Peruvian writer, journalist, editor, sociologist, philosopher and communist leader, who was a pioneer of American Marxism, who placed at the center of Marxist debates such issues as the communist organization of the Indian (indigenous) peoples of America and the necessary balance between realistic and romantic (utopian) elements in revolutionary construction. His affinity for Marxism was born out of the search for an explanation of the historical processes that had long existed in Peru, as well as under the influence of the revolutionary processes that were taking

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Aliye, Abdurahman Abdulahi. "African Indigenous Leadership Philosophy and Democratic Governance System: Gada’s Intersectionality with Ubuntu." Journal of Black Studies 51, no. 7 (2020): 727–59. http://dx.doi.org/10.1177/0021934720938053.

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This paper aims to add to the recent scholarly search for African leadership philosophy to improve leadership effectiveness in Africa. It examines the Oromo Gada system’s democratic governance and leadership principles and argues its relevance to the current and future leadership effectiveness in Oromia, Ethiopia, and Africa. It analyses the literature on the history, culture, and current practices of the Gada system to identify its leadership philosophies. It discusses these principles by comparing with Ubuntu and other indigenous African leadership philosophies on the one hand with UN princi

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Adhy Aksa, Dedie, and M. Irsyad Albarru. "THE RESURRECTION OF THE PEOPLE’S ECONOMY A LITERATURE STUDY OF THE PHILANTHROPIC MOVEMENT OF HAJJ SAMANHUDI." EDUSOSHUM: Journal of Islamic Education and Social Humanities 2, no. 1 (2022): 181–91. http://dx.doi.org/10.52366/edusoshum.v2i1.36.

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The purpose of this study was to determine the rise of the people's economic power through the moral philosophy of the philanthropic movement of Haji Samanhudi in his role as a child of the nation in the national movement from 1905 to 1916. The method used is the study of literature to reveal historical facts about the role of H. Samanhudi in the Sarekat Dagang Islam. To analyze these facts, the approach that is often used in historical research is used, namely the historical approach, the sociological approach to religion and the political approach. Through primary sources from newspapers and

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Densu, Kwasi. "Omenala: Toward an African-Centered Ecophilosophy and Political Ecology." Journal of Black Studies 49, no. 1 (2017): 29–52. http://dx.doi.org/10.1177/0021934717729503.

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This article seeks to contribute to the reconstruction of an African-centered ecophilosophy and political ecology. Employing Cheikh Anta Diop’s theory of African cultural unity, it considers the Ndi Igbo philosophy Omenala, its paradigmatic implications for Africana studies, and its capacity to demonstrate the continuity of indigenous African socioecological praxis cross culturally. In addition, it explores the relevance of Omenala to the development of an authentic social history of African people and as a theory to analyze contemporary problems in the African world. Three key issues are addr

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Yoga Segara, I. Nyoman, and Ravinjay Kuckreja. "The Social Stratification System in Forming a Balinese Identity." Jurnal Kajian Bali (Journal of Bali Studies) 14, no. 1 (2024): 1. http://dx.doi.org/10.24843/jkb.2024.v14.i01.p01.

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This article defines the various layers and identity labels of the Balinese society. Much of their indigenous customs have been linked with Hinduism, and many would regard the two to be inseparable. This article, however, attempts to separate the indigenous elements of ancestral worship from the Vedic or Hindu understanding of societal divisions in order to properly study the two and how they influence one another. The history of the island has enforced the rigid caste system, but the application of Hindu philosophy serves an idealized definition of caste. In such a way, the Hindu or Vedic bel

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Merawi, Fasil. "THE USE OF PHILOSOPHY IN ETHIOPIA: CULTIVATING IDENTITY FORMATION AND EMANCIPATORY IMPULSE." JOURNAL OF SOCIAL SCIENCES 7, no. 1 (2024): 158–70. http://dx.doi.org/10.52326/jss.utm.2024.7(1).13.

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Through a discussion of the historical trajectory within which modern philosophy in Ethiopia developed, the article situates the discussions of the spirit of cultural coexistence, the reflections on modernity, the process of state building, religion and modernity and the validity of indigenous traditions as the objects of analysis upon which social philosophizing in Ethiopia could take place within. Through such a discussion, it will be shown that the social function of philosophy in Ethiopia needs to be situated in the two-fold task of identity formation and the emergence of an emancipatory i

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Merawi, Fasil. "The use of philosophy in Ethiopia: cultivating identity formation and emancipatory impulse." Journal of Social Science 7, no. 1 (2024): 158–70. https://doi.org/10.52326/jss.utm.2024.7(1).13.

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Through a discussion of the historical trajectory within which modern philosophy in Ethiopia developed, the article situates the discussions of the spirit of cultural coexistence, the reflections on modernity, the process of state building, religion and modernity and the validity of indigenous traditions as the objects of analysis upon which social philosophizing in Ethiopia could take place within. Through such a discussion, it will be shown that the social function of philosophy in Ethiopia needs to be situated in the two-fold task of identity formation and the emergence of an emancipatory i

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DENT, ROSANNA. "Subject 01: exemplary Indigenous masculinity in Cold War genetics." British Journal for the History of Science 53, no. 3 (2020): 311–32. http://dx.doi.org/10.1017/s000708742000031x.

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AbstractIn 1962 a team of scientists conducted their first joint fieldwork in a Xavante village in Central Brazil. Recycling long-standing notions that living Indigenous people represented human prehistory, the scientists saw Indigenous people as useful subjects of study not only due to their closeness to nature, but also due to their sociocultural and political realities. The geneticists’ vision crystalized around one subject – the famous chief Apöwẽ. Through Apöwẽ, the geneticists fixated on what they perceived as the political prowess, impressive physique, and masculine reproductive aptitud

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Brannelly, Tula, and Amohia Boulton. "The ethics of care and transformational research practices in Aotearoa New Zealand." Qualitative Research 17, no. 3 (2017): 340–50. http://dx.doi.org/10.1177/1468794117698916.

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Democratising methodologies often require research partnerships in practice. Research partnerships between indigenous and non-indigenous partners are commonplace, but there is unsatisfactory guidance available to non-indigene researchers about how to approach the relationship in a way that builds solidarity with the aims of the indigenous community. Worse still, non-indigenous researchers may circumvent indigenous communities to avoid causing offense, in effect silencing those voices. In this article, we argue that the ethics of care provides a framework that can guide ethical research practic

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Buchan, Bruce. "The empire of political thought: civilization, savagery and perceptions of Indigenous government." History of the Human Sciences 18, no. 2 (2005): 1–22. http://dx.doi.org/10.1177/0952695105054179.

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Smith, Len, Janet McCalman, Ian Anderson, et al. "Fractional Identities: The Political Arithmetic of Aboriginal Victorians." Journal of Interdisciplinary History 38, no. 4 (2008): 533–51. http://dx.doi.org/10.1162/jinh.2008.38.4.533.

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Established as a British Colony in 1835, Victoria was considered the leader in Australian indigenous administration—the first colony to legislate for the “protection” and legal victualing of Aborigines, and the first to collect statistical data on their decline and anticipated disappearance. The official record, however, excludes the data that can explain the Aborigines' stunning recovery. A painstaking investigation combining family histories; Victoria's birth, death, and marriage registrations; and census and archival records provides this information. One startling finding is that the survi

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Rai, Prabat Kumar. "Influence of Political Changes in the Rituals of Kirant Rai Community." Researcher: A Research Journal of Culture and Society 1, no. 2 (2014): 72–80. http://dx.doi.org/10.3126/researcher.v1i2.9887.

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The cultural practices and traditional values of the Kirant Rai community are influenced by a series of political changes and external aggression. Though, Kirant Rai community has a distinct culture, rituals and philosophy based on Mundhum practiced from time immemorial. The political changes have a negative impact in the present context. One of the indigenous aborigines of Nepal are the Kirant Rai community but their perishing culture and external aggression have created an atmosphere where enrich traditional values and identities are all in the verge of extinction. This writing is dedicated

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Lange, Lynda. "Burnt Offerings to Rationality: A Feminist Reading of the Construction of Indigenous Peoples in Enrique Dussel's Theory of Modernity." Hypatia 13, no. 3 (1998): 132–45. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01374.x.

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The philosopher Enrique Dussel offers a critical analysis of European construction of indigenous peoples which he calls “transmodern.” His theory is especially relevant to feminist and other concerns about the potential disabling effects of postmodern approaches for political action and the development of theory. Dussel divides modernity into two concurrent paradigms. Reflection on them suggests that modernism and postmodernism should not be too strongly distinguished. In conclusion, his approach is compared with that of Mohanty.

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Hakim, Lukmanul, Rahmad Tri Hadi, and Ahmad Ahmad. "MINANGKABAU LEADERSHIP PHILOSOPHY: Synthesizing Religion, Adat, and Intellectuals in the History of Islamic Political Thought." MIQOT: Jurnal Ilmu-ilmu Keislaman 49, no. 1 (2025): 117. https://doi.org/10.30821/miqot.v49i1.1357.

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<p>This article explores the Minangkabau leadership philosophy through<br />the perspective of the history of Islamic political thought, focusing on the<br />integration of Islamic values, customary principles, and the role of intellectuals<br />in traditional Minangkabau society. The research problem centers on how this<br />local leadership model rooted in concepts such as Tungku Nan Tigo Sajarangan<br />and Tali Nan Tigo Sapilin reflects the evolution and localization of Islamic political<br />concepts, particularly concerning authority, justice, an

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Andrew Volmert. "Indigenous Self-Determination and Freedom from Rule." Good Society 19, no. 2 (2010): 53–59. http://dx.doi.org/10.1353/gso.2010.0009.

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