Journal articles: 'Indigenous knowledge'

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Findlay, Alyssa. "Indigenous knowledge." Nature Climate Change 11, no. 7 (July 2021): 559. http://dx.doi.org/10.1038/s41558-021-01093-8.

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Bergström, Johanna. "Whose Knowledge Counts? The Struggle to Revitalise Indigenous Knowledges in Guatemala." Sustainability 13, no. 21 (October 20, 2021): 11589. http://dx.doi.org/10.3390/su132111589.

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This paper investigates the role of indigenous knowledge in relation to ideas of sustainability focusing on Guatemala. Previous research on environmental engagement and public understanding of science demonstrates the importance of including different perspectives, including traditional forms of knowledges such as for example indigenous knowledges. Environmental governance and management are areas in which indigenous peoples strive towards an acceptance of indigenous knowledge to be placed next to Western scientific knowledge. The struggle concerns the management and control of indigenous territories, but it also concerns the dismantling of a hierarchical understanding of knowledge, which lessens indigenous knowledge about ecosystems and about how to create a good life. Through the revitalization of indigenous knowledge and traditional practices, indigenous communities develop ideas and establishments to find paths towards socioecological balance. This paper studies indigenous groups’ understandings of indigenous knowledge, their struggle to revitalise knowledge and their efforts for it to become validated. It uses decolonial theory in its analysis and raises questions of power structures and hierarchies within academia.

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CAROLINE, LINUS ABOH, EMMANUEL OHARA EREMI, and COMFORT FELIX AYA. "UTILIZATION OF INDIGENOUS KNOWLEDGE IN FOREST CONSERVATION PRACTICES IN IKOM AGRICULTURAL ZONE OF CROSS RIVER STATE, NIGERIA." International Journal of Advances in Scientific Research and Engineering (ijasre) 5, no. 7 (July 28, 2019): 223–30. https://doi.org/10.31695/IJASRE.2019.33417.

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This study examined the utilization of indigenous knowledge in forest conservation practices in Ikom Agricultural Zone of Cross River State – Nigeria. It focused on the relationship between the socioeconomic characteristics of the respondents and use of indigenous knowledge in forest conservation, indigenous knowledge-based forest conservation practices, the extent of utilization of indigenous knowledge in forest conservation, and the challenges to the effective utilization of indigenous knowledge for forest conservation. The study adopted a survey design, 190 respondents were randomly selected for the study and data were collected with the aid of a validated structured questionnaire. Data obtained were analyzed using frequency, percentages and Ordinary Least Square. The result revealed that the communities used a wide range of indigenous knowledge systems such as the prohibition of tree felling, fire, logging and farming in forest reserves. They also used taboos, sometimes, vigilante groups, close season and preservation of sacred groves to preserve the forest. It was recommended that government should document and integrate local people into forest management, policies, and implementation.

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Recht, Jo. "Hearing Indigenous Voices, Protecting Indigenous Knowledge." International Journal of Cultural Property 16, no. 3 (August 2009): 233–54. http://dx.doi.org/10.1017/s0940739109990166.

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AbstractIn a rapidly globalizing world, indigenous knowledge is in mortal danger, and it will require new forms of intellectual property protection to save it. There are fundamental incongruities between Western intellectual property law and indigenous knowledge that prevent the current international intellectual property framework from fully comprehending or addressing the contexts and needs of indigenous knowledge. This article will review the history of international and regional initiatives to develop protection for indigenous knowledge. It will consider the geopolitical context that has informed discussions about protecting the intangible wealth of indigenous peoples, including the recent addition of articulate and impassioned indigenous voices to the conversation. Finally, this article will discuss some of the concerns that have been raised about subjecting indigenous knowledge to a system of formal legal regulation.

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Smylie, Janet, Carmel Mary Martin, Nili Kaplan-Myrth, Leah Steele, Caroline Tait, and William Hogg. "Knowledge translation and indigenous knowledge." International Journal of Circumpolar Health 63, sup2 (September 2004): 139–43. http://dx.doi.org/10.3402/ijch.v63i0.17877.

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Mishler, Craig. "Indigenous Knowledge Helps." Anthropology News 43, no. 4 (April 2002): 20. http://dx.doi.org/10.1111/an.2002.43.4.20.2.

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Agrawal, Arun. "Why “indigenous” knowledge?" Journal of the Royal Society of New Zealand 39, no. 4 (December 2009): 157–58. http://dx.doi.org/10.1080/03014220909510569.

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Wilson, Angela Cavender. "Introduction: Indigenous Knowledge Recovery Is Indigenous Empowerment." American Indian Quarterly 28, no. 3 (2004): 359–72. http://dx.doi.org/10.1353/aiq.2004.0111.

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Capel, Celine. "Mindfulness, indigenous knowledge, indigenous innovations and entrepreneurship." Journal of Research in Marketing and Entrepreneurship 16, no. 1 (July 8, 2014): 63–83. http://dx.doi.org/10.1108/jrme-10-2013-0031.

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Purpose – This paper aims to highlight the role of mindfulness in the development of indigenous knowledge (IK), indigenous innovations and entrepreneurship or new entry. Design/methodology/approach – Through an extensive analysis of extant mindfulness and indigenous entrepreneurship literatures, the paper argues for the facilitating role of individual mindfulness in IK, indigenous innovations and entrepreneurship and generates several propositions as a result. Findings – The paper argues that mindfulness encourages the appreciation of other forms of knowledge and practices distinct from the more prevalent Western forms, and by so doing, promotes indigenous innovation and indigenous entrepreneurship (or indigenous new entry or new business venture). Research limitations/implications – It is reasoned that indigenous communities around the world have rich experiences and accumulated knowledge that have enabled them develop explanations of their environments and economic development and sustainability, and by recognizing and valuing such knowledge and experiences, mindfulness facilitates innovations and entrepreneurship. Social implications – The facilitating role of IK in developing indigenous innovations and indigenous entrepreneurship is clearly evident, at least in indigenous societies; however, researchers are yet to recognise and explore this dynamics as deserved. Mindfulness not only opens up the mindset of researchers to further explore this phenomenon but also helps society to recognise the contributions and value of IK. Originality/value – This work is a pioneer in the effort to integrate mindfulness concept into the indigenous entrepreneurship research. By using mindfulness lens to view the relationship between IK, indigenous innovations and entrepreneurship, the study locates mindfulness as both antecedent to and moderator of these relationships.

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Soni, Amit. "Indigenous Knowledge System in Formal Education." Indian Journal of Research in Anthropology 10, no. 1 (June 25, 2024): 7–9. http://dx.doi.org/10.21088/ijra.2454.9118.10124.1.

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The knowledge system of a community or a OOHG POWHG WK WPH WKK WKH QGHWQGQ QGQ HO OH HHHQH EQO WHKQO QG OH KK WPH WHWHG GQ WKQ QH HQHWQ QG HG Q WGWQ can be termed as Indigenous Knowledge System (IKS).It is also referred to astraditional knowledge (TK), Local Knowledge, Folk Knowledge, Tribal Knowledge, Indigenous Technical Knowledge (ITK), and many more similar terms. Indigenous knowledge is an integral part of the culture of a native community.

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Joranson, Kate. "Indigenous knowledge and the knowledge commons." International Information & Library Review 40, no. 1 (March 2008): 64–72. http://dx.doi.org/10.1080/10572317.2008.10762763.

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Biliamin, Adekunle ADEYEYE. "African Indigenous Knowledge and Practices and the 2030 Sustainable Development Goals: Exploring its Uniqueness for Quality Knowledge Sharing." Journal of Humanities and Education Development (JHED) 1, no. 4 (July 23, 2019): 147–52. https://doi.org/10.5281/zenodo.3353429.

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Sustainable development goals are resolutions born out of the need to create a people-centered development projects design to address the unfinished agendas of the Millennium development goals and also a framework aimed at achieving global sustainability agendas. It is a project that is designed against failure through various tracking indicators and visualization measures. Various researches, however, have suggested Indigenous Knowledge as a fundamental indicator in the realization of these goals. This short piece of work visualized the concept of sustainable development in the light of Indigenous knowledge systems and analyse the role it can play in contributing to the realization of global sustainability exploring its values and merits. The paper focuses on the SDG 4 and 17 highlighting the need for a radical exploration of Indigenous knowledge for a more quality education that is inclusive and indigenously informed. It explores the interrelatedness in the values of Indigenous knowledge systems, openness in education/knowledge sharing and sustainable development in the context of Africa settings. It identifies this interrelatedness as a mechanism for the realization of Indigenous knowledge expansion that could help in achieving partnership among world communities as a pathway for international developmental projects sustainability and suggests the need for the birth of theoretical models for data collection towards the realization of documenting and codifying indigenous practices despite its complexities and tactical nature.

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Germida, James J., Jules M. Blais, Suzanne Kettley, and Judy Busnarda. "Community-based Indigenous knowledge." FACETS 6 (January 1, 2021): 837–38. http://dx.doi.org/10.1139/facets-2021-0043.

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Sillitoe, Paul. "Indigenous Knowledge in Development." Anthropology in Action 13, no. 3 (January 1, 2006): 1–12. http://dx.doi.org/10.3167/aia.2006.130302.

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GREEN, EDWARD C. "Indigenous Knowledge For Development." Anthropology News 40, no. 7 (October 1999): 20. http://dx.doi.org/10.1111/an.1999.40.7.20.

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Parmar, Muskan. "Interdisciplinarity and Indigenous Knowledge." Edumania-An International Multidisciplinary Journal 02, no. 03 (July 1, 2024): 208–15. http://dx.doi.org/10.59231/edumania/9068.

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This research paper, entitled “Interdisciplinarity and Indigenous Knowledge,” explores deeply how numerous fields of social science are increasingly working together to address complex societal issues. Unravelling the historical trajectory of interdisciplinarity, the study clarifies its foundations and rising significance. The central focus of the investigation lies in unravelling the symbiotic relationship between interdisciplinarity and Indigenous Knowledge (IK). The first section walks over the evolution of interdisciplinarity across time, highlighting its origins and changing significance. The paper then clarifies several aspects of indigenous knowledge by examining its significance, consequences, and contemporary debates The research attempts to better our comprehension of how multidisciplinary techniques in the social sciences interact with Indigenous Knowledge and contribute to its richness by amalgamating different fields.

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Barsh, Russel Lawrence. "Who Steals Indigenous Knowledge?" Proceedings of the ASIL Annual Meeting 95 (2001): 153–61. http://dx.doi.org/10.1017/s0272503700056834.

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Pilot, Jacob. "Developing Indigenous Knowledge Centres." Australian Academic & Research Libraries 36, no. 2 (January 2005): 37–43. http://dx.doi.org/10.1080/00048623.2005.10721247.

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Thorpe, Kirsten. "Indigenous Knowledge and Archives." Australian Academic & Research Libraries 36, no. 2 (January 2005): 179–84. http://dx.doi.org/10.1080/00048623.2005.10721258.

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Roberto Dr. Cintli Rodriguez. "Arizona Criminalizes Indigenous Knowledge." Wicazo Sa Review 28, no. 1 (2013): 23. http://dx.doi.org/10.5749/wicazosareview.28.1.0023.

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Pennacchio, Marcello, and Emilio L. Ghisalberti. "Indigenous knowledge and pharmaceuticals." Journal of Australian Studies 24, no. 64 (January 2000): 173–75. http://dx.doi.org/10.1080/14443050009387569.

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Reyes-García, Victoria, and Petra Benyei. "Indigenous knowledge for conservation." Nature Sustainability 2, no. 8 (July 8, 2019): 657–58. http://dx.doi.org/10.1038/s41893-019-0341-z.

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Ushada, Mirwan, and Tsuyoshi Okayama. "Kansei Engineering for Quantification of Indigenous Knowledges in Agro-industrial Technology." KnE Life Sciences 3, no. 3 (January 1, 2016): 72. http://dx.doi.org/10.18502/kls.v3i3.380.

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The term of indigenous knowledge refers to specific local knowledge in consumer/user which should be incorporated by agro-industry to compete in a globalized worlds. This research highlighted Kansei Engineering as a potential approach to quantify indigenous knowledge in agro-industrial technology. The research objectives were: 1) To review the quantification tools of indigenous knowledges in agro-industrial technology using Kansei Engineering; 2) To characterize indigenous knowledges in Indonesian agro-industry. Case study was demonstrated in Indonesian food product, services and ergonomic technology. Quantification was characterized using widely developed quantification tools for indigenous knowledges. The research results concluded some indigenous knowledges which could be incorporated in indigenous knowledge-based innovations. Keywords: Agro-industry, Ergonomic technology, Product, Services, Technical parameters

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Waltz, Tyler. "Traditional Ecological Knowledge." Northern Plains Ethics Journal 10, no. 1 (2022): 65–78. https://doi.org/10.5840/npej20221017.

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Historical and on-going socioeconomic disparities have largely displaced and harmed Indigenous communities. Generations of archaeological studies have ignored, underplayed, or whitewashed Indigenous peoples’ traditional and technological knowledge — from architectural feats to ecological knowledge. Genocide, broken treaties, cultural cleansing, and assimilation, display a long pattern of treating Indigenous peoples as inferior beings. Colonial settlers’ justification for acting in this manner ranges from viewing Indigenous peoples as savages and incapable of civilization to the conviction of Manifest Destiny which meant domination over all the things colonial settlers encountered. Indigenous peoples remain second class citizens on their own ancestral lands, as many are largely underrepresented, have poor socioeconomic power and lack adequate access to higher education or fields, which tend to be male-dominated or white dominated positions. Natural resources management seeks to maintain adaptive management and sustainable design features for the sake of urban design and conservation of resources and species. As science is decolonized, Indigenous people are included, and Eurocentric research methods are coupled with traditional ecological knowledge and interpretation, fruitful collaborations and partnerships are built to promote more perspectives in professional settings. This is useful for community development when forming dialogues and relationships with Indigenous communities’ member or Indigenous experts and professionals. With the increasing effects of climate change, droughts and flooding will shift what is grown and where. We will likely be relying on traditional ecological knowledge and refining it further.

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Battiste, Marie, and Sa’ke’j Henderson. "Indigenous and Trans-Systemic Knowledge Systems." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 1—xvi. http://dx.doi.org/10.15402/esj.v7i1.70768.

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This special issue addressing the theme of “Indigenous and Trans-Systemic Knowledge Systems” seeks to expand the existing methods, approaches, and conceptual understandings of Indigenous Knowledges to create new awareness, new explorations, and new inspirations across other knowledge systems. Typically, these have arisen and have been published through the western disciplinary traditions in interaction and engagement with diverse Indigenous Knowledge systems. Written by Indigenous and non-Indigenous scholars, and in collaborations, the contributions to this issue feature the research, study, or active exploration of applied methods or approaches from and with Indigenous Knowledge systems as scholarly inquiry, as well as practical communally-activated knowledge. These engagements between Eurocentric and Indigenous Knowledges have generated unique advancements dealing with dynamic systems that are constantly being animated and reformulated in various fields of life and experiences. While these varied applications abound, the essays in this issue explore the theme largely through scholarly research or applied pedagogies within conventional schools and universities. The engagement of these distinct knowledge systems has also generated reflective, immersive, and transactional explorations of how to foster well-being and recovery from colonialism in Indigenous community contexts.

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Degai, Tatiana, Andrey N. Petrov, Renuka Badhe, Parnuna P. Egede Dahl, Nina Döring, Stephan Dudeck, Thora M. Herrmann, et al. "Shaping Arctic’s Tomorrow through Indigenous Knowledge Engagement and Knowledge Co-Production." Sustainability 14, no. 3 (January 25, 2022): 1331. http://dx.doi.org/10.3390/su14031331.

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This perspective presents a statement of the 10th International Congress of Arctic Social Sciences Indigenous Knowledge and knowledge co-production panel and discussion group, 20 July 2021. The statement is designed to serve as a characterization of the state-of-the-art and guidance for further advancement of Indigenous Knowledge and knowledge co-production in the Arctic. It identifies existing challenges and provides specific recommendations for researchers, Indigenous communities, and funding agencies on meaningful recognition and engagement of Indigenous Knowledge systems.

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Lefthand-Begay, Clarita, Nicole S. Kuhn, Turam Purty, Tessa R. Campbell, Shawon Sarkar, Jesse Brisbois, Robin Ruhm, et al. "Cultivating a Space for Intergenerational Directed Research Groups for Indigenous Students and Allies through Indigenous Knowledge Families." Wicazo Sa Review 37, no. 1-2 (March 2022): 1–28. http://dx.doi.org/10.1353/wic.2022.a944279.

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Abstract: Colonialism has had direct impacts on the transmission of American Indian and Alaska Native (AIAN) knowledge systems. Spaces of higher education continue to create challenges for Indigenous students, especially through the disconnection between Native knowledges and the dominant knowledge being taught. These challenges are reflected in the educational attainment disparities between AIAN and non-Indigenous students in the United States and Canada. To address these issues, we emphasize the significance of promoting ethical approaches to Indigenous research and embracing Indigenous ways of knowing. We examine how combining a directed research group (DRG) with a Knowledge Family approach can shift Indigenous experiences with higher education knowledge production. We describe the structure and goals of the DRG Knowledge Families program, which provides support and resources for Indigenous students while fostering meaningful relationships between Indigenous and non-Indigenous researchers. The DRG Knowledge Families approach integrates research opportunities for Indigenous students, focusing on Indigenous knowledge systems and research methodologies. Ultimately this approach aims to create research spaces that value Native knowledge, center community needs, and support the success of Indigenous students.

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Prabha, D. "Indigenous Knowledge Management vs Adam’s Knowledge Management." Acta Scientific Agriculture 5, no. 4 (March 11, 2021): 44–45. http://dx.doi.org/10.31080/asag.2021.05.0968.

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Durie, Mason. "Indigenous Knowledge Within a Global Knowledge System." Higher Education Policy 18, no. 3 (August 31, 2005): 301–12. http://dx.doi.org/10.1057/palgrave.hep.8300092.

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Kelly, Vicki, and Paula Rosehart. "The Role of Indigenous Knowledge Practices Within Transformative Reconciliation." Journal of the Canadian Association for Curriculum Studies 18, no. 1 (July 1, 2020): 77–78. http://dx.doi.org/10.25071/1916-4467.40572.

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This métissage explores scholarly relations among local Indigenous communities, school districts, teacher-learners and Simon Fraser University’s graduate diploma program titled Indigenous Education: Education for Reconciliation. Through our collective attending to the role of Indigenous knowledge practices and making within transformative reconciliation, a powerful resurgence of Indigenous ways of knowing and being emerged. This resurgence came about through participatory pedagogies of making and through the sharing of Indigenous knowledges, cultural practices, ceremony and language revitalization. The focus on Indigenous knowledge practices, circle processes and artmaking, as well as Indigenous worldviews, knowledges and perspectives, provided an enactment of rigorous resurgence and transformative reconciliation (Ash et al., 2018). Opportunities to be involved in Indigenous making and land practice with Indigenous Knowledge Holders provided occasions for teacher-learners to embody and embed Indigenous pedagogies and “two-eyed seeing” (Bartlett et al., 2012) within their educational practice. Throughout the program, teacher-learners were invited into Indigenous making, creative and critical conversations, exploring circle pedagogies, participatory processes, place-based explorations and intercultural dialogues with Indigenous Knowledge Holders and Elders. The teachers acknowledged and experienced Indigenous protocols and ceremonies, and they actively explored Indigenous teachings through Indigenous participatory pedagogies. An emphasis was placed on creating authentic Indigenous-learning pathways and to do so in relation to knowledge practices within a particular place, peoples and their unique cultural ecology. This Indigenous Métissage (Donald, 2012) weaves together narrative threads into a story of collaboration between teacher-learners and Knowledge Holders. They stand as a family stands, together to share and give witness to the profound learnings that have emerged from the journey.

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Giri, Digbijoy. "Indigenous Knowledge and Tribal Worldview on Forest." Indian Journal of Research in Anthropology 9, no. 2 (December 15, 2023): 89–98. http://dx.doi.org/10.21088/ijra.2454.9118.9223.5.

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This durable ethnographic study explores the Indigenous knowledge of the local landscape of the Juang one of the Particular Vulnerable Tribal Groups (PVTGs) of Odisha. Following an ethno-ecology method supported by the case study method, an attempt has been made to highlight the emic view of the tribal people based on their knowledge and worldview. All parts of their natural environment, like hills, streams, forests, vegetation soil type etc. are integral parts of their cultural ambience. Classifying the resources found within their lives and livelihood activities incorporates the bio-physical tenets that include the use, composition, position, and size of the objects and belief system as an inseparable part of their culture. Explanations attributed to naming the natural objects and material goods reveal that with the change in contents due to internal demands and/or external interventions, the context of livelihood changes however, even with the decline of biodiversity, the traditional knowledge remains unchanged.

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Nakagawa, Phoenix, Hanika Nakagawa, and Kyle Bobiwash. "Decolonizing Indigenous science: Bees and Indigenous sovereignty." FACETS 10 (January 1, 2025): 1–11. https://doi.org/10.1139/facets-2024-0078.

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In this conceptual paper, we argue that the assumptions behind laboratory and field studies are that chemical and compositional analysis may reveal structures unseen by means of human observation. However, replacing human observation to make it obsolete is not the purpose of science; if something can be seen, but is not measurable, that does not make it irrelevant. Although science is frequently primarily regarded as a quantitative field, we argue that qualitative data inclusion is necessary determine the consequences of research on Indigenous communities. We discuss key points, including historical and anthropocentric views of science, suggesting that Indigenous Science requires greater wisdom-based knowledge in association with traditional ecological knowledge. We introduce a new conceptual model called “Pollen Sovereignty”, a sister to Indigenous food sovereignty, to begin critical discussions around the ethics of field research and the impacts of research on the environment, land management, and Indigenous communities. That is, through simple scientific concepts, critical thought, and logic new conceptual frameworks and avenues of research, Indigenous knowledges cannot merely be coopted and reused, but respected and valued.

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Basuki, Fibrika Rahmat, Jufrida Jufrida, Wawan Kurniawan, and Irma Fadilah. "Ethnophysics: Reconstruction Indigenous Knowledge into Scientific Knowledge in The Brick Making Proces." JURNAL PENDIDIKAN SAINS (JPS) 11, no. 1 (March 23, 2023): 21. http://dx.doi.org/10.26714/jps.11.1.2023.21-31.

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Ethnophysics is a branch of ethnoscience that studies indigenous knowledge to be reconstructed into physical concepts. Indigenous knowledge about the brick-making process was obtained based on experience passed down from generation to generation. This study aims to reconstruct the indigenous knowledge about the brick-making process into scientific knowledge (physics). This study was a descriptive qualitative using an ethnography approach. The subject of this research was three brick craftsmen. The research was conducted in Setiti Village, Muaro Jambi Regency. Observations were carried out to collect data about tools and materials as well as the stages of the brick-making process. Interviews were conducted with brick craftsmen to collect data about the indigenous knowledge of the brick-making process. Indigenous knowledge about making-brick process was analyzed and reconstructed into scientific concepts. The brick-making process consisted of mixing clay, molding, drying in the sun, and burning at high temperatures. The identified physics concepts were a simple machine, pressure, soil, measurement, circular motion, work and energy, temperature, and heat. Indigenous knowledge about making-brick process can be integrated into physics learning at school.

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Christie, Michael. "Transdisciplinary Research and Aboriginal Knowledge." Australian Journal of Indigenous Education 35 (2006): 78–89. http://dx.doi.org/10.1017/s1326011100004191.

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AbstractIndigenous academic researchers are involved in Indigenist, interdisciplinary and transdisciplinary research, all of which present problems and opportunities for Indigenous knowledge traditions. Transdisciplinary research is different from interdisciplinary research because it moves beyond the disciplinarity of the university and takes into account knowledge practices which the university will never fully understand. Indigenous knowledge traditions resist definition from a Western academic perspective - there are Indigenous knowledge practices which will never engage with the academy, just as there are some branches of the academy which will never acknowledge Indigenous knowledge practices. In this paper I present the story of my own non-Indigenous perspective on Indigenous research and what happens to it in a university. I am not concerned here with the knowledge production work Aboriginal people do in their own ways and contexts for their own purposes, but rather turn my attention to some of the issues which emerge when transdisciplinary research practice involves Australian Indigenous communities.

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Janke, Terri. "Managing Indigenous Knowledge and Indigenous Cultural and Intellectual Property." Australian Academic & Research Libraries 36, no. 2 (January 2005): 95–107. http://dx.doi.org/10.1080/00048623.2005.10721251.

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Barber, M., S. Jackson, J. Shellberg, and V. Sinnamon. "Working Knowledge: characterising collective indigenous, scientific, and local knowledge about the ecology, hydrology and geomorphology of Oriners Station, Cape York Peninsula, Australia." Rangeland Journal 36, no. 1 (2014): 53. http://dx.doi.org/10.1071/rj13083.

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The term, Working Knowledge, is introduced to describe the content of a local cross-cultural knowledge recovery and integration project focussed on the indigenous-owned Oriners pastoral lease near Kowanyama on the Cape York Peninsula, Queensland. Social and biophysical scientific researchers collaborated with indigenous people, non-indigenous pastoralists, and an indigenous natural resource management (NRM) agency to record key ecological, hydrological and geomorphological features of this intermittently occupied and environmentally valuable ‘flooded forest’ country. Working Knowledge was developed in preference to ‘local’ and/or ‘indigenous’ knowledge because it collectively describes the contexts in which the knowledge was obtained (through pastoral, indigenous, NRM, and scientific labour), the diverse backgrounds of the project participants, the provisional and utilitarian quality of the collated knowledge, and the focus on aiding adaptive management. Key examples and epistemological themes emerging from the knowledge recovery research, as well as preliminary integrative models of important hydro-ecological processes, are presented. Changing land tenure and economic regimes on surrounding cattle stations make this study regionally significant but the Working Knowledge concept is also useful in analysing the knowledge base used by the wider contemporary indigenous land management sector. Employees in this expanding, largely externally funded, and increasingly formalised sector draw on a range of knowledge in making operational decisions – indigenous, scientific, NRM, bureaucratic and knowledge learned in pastoral and other enterprises. Although this shared base is often a source of strength, important aspects or precepts of particular component knowledges must necessarily be deprioritised, compromised, or even elided in everyday NRM operations constrained by particular management logics, priorities and funding sources. Working Knowledge accurately characterised a local case study, but also invites further analysis of the contemporary indigenous NRM knowledge base and its relationship to the individual precepts and requirements of the indigenous, scientific, local and other knowledges which respectively inform it.

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Onwuegbuzie, Henrietta. "The Role of Diaspora in Disseminating Indigenous Knowledge Entrepreneurship." JOURNAL OF INTERNATIONAL BUSINESS RESEARCH AND MARKETING 2, no. 4 (2017): 20–24. http://dx.doi.org/10.18775/jibrm.1849-8558.2015.24.3003.

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Indigenous Knowledge has proven to be very useful in solving many problems faced in modern society; yet, this body of knowledge is under-recognised, and consequently fast-disappearing. This paper presents an objective review of indigenous knowledge amidst the practices of modern society. It begins by providing a detailed exegesis of the concept of indigenous knowledge. It further builds on this base in making comparisons between the qualities and features of indigenous solutions, and those from modern-day technology. With quick examples, these comparisons show the relative advantages of each one, with special attention to many dimensions in which indigenous solutions excel modern solutions. The underlying principles that make indigenous knowledge so valuable are also discussed with a view to eliciting best practices for immediate use (especially by practitioners, policy makers, and development workers) in the modern society. Finally, in order to spread the benefits and increase the imprints of indigenous knowledge, propositions are made on the roles of diaspora communities in preserving and propagating indigenous solutions, especially the ones native to them.

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Danyluk, Patricia, Amy Burns, Yvonne Poitras Pratt, Samara Wessel, Saria James-Thomas, Lisa Trout, Danielle Lorenz, et al. "Weaving Indigenous Knowledges into the Classroom as a Tool to Combat Racism." Journal of Contemporary Issues in Education 19, no. 1 (August 27, 2024): 28–58. http://dx.doi.org/10.20355/jcie29628.

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Two years after the introduction of the new Teaching Quality Standard in Alberta, Indigenous and non-Indigenous researchers from eight teacher education programs came together to examine how teachers were weaving Indigenous knowledges into their classrooms. The fifth competency of the standard requires that all Alberta teachers possess a foundational knowledge of First Nations, Métis, and Inuit and apply that knowledge in the classroom. Two hundred and forty-seven teachers, both non-Indigenous and Indigenous, responded to a survey, and another 30 participated in follow-up interviews. Results point to challenges and successes that teachers have experienced, the people that support their work, and how the integration of Indigenous knowledges acts as a tool to combat racism against Indigenous Peoples. Although teachers reported increased efficacy in applying a foundational knowledge of Indigenous Peoples, a multicultural perspective prevented some from understanding the unique nature of racism against Indigenous Peoples.

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Porter, Nikki Hunter, Nicole Bulger, Anita Benoit, Josie Auger, Raglan Maddox, Janet Jull, Janice Linton, et al. "How Indigenous Knowledges and Knowledge Systems Are Centered in Research: An Indigenous-informed Realist Review Protocol." Progress in Community Health Partnerships: Research, Education, and Action 18, no. 4 (December 2024): 561–72. https://doi.org/10.1353/cpr.2024.a948680.

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Abstract: Background: In Euro-Western forms of research, Indigenous Knowledges (IK) and Knowledge systems have been misused, devalued, and stolen. Elders and Knowledge Guardians have expressed the need for IK to be protected for future generations and be included in research in a good way. Objectives: We aim to disrupt the ongoing dominance of Eurocentric research methodologies focused on Indigenous Peoples by promoting and nurturing rights-based and distinctions-based approaches that center Indigenous ways of knowing, being and doing within the entirety of this research project. Methods: This protocol paper describes how we developed an Indigenous-informed realist review process and what the process entails. When conducting our realist review, we will examine papers indicating that IK were centered in research. Our iterative process is shaped and guided by IK within our team. To be included in the analysis, papers must (1) identify how Indigenous Peoples were leading, guiding, and/or governing the research; (2) describe how IK were a critical component of research; and (3) report on how the research benefitted Indigenous Peoples. All papers that meet our inclusion criteria will be scored using a relevance assessment tool we developed to assess how much information was provided on the local context for the Indigenous research, the outcomes from the IK in research, and the processes that facilitated the research outcomes. Conclusions: Our intention is to synthesize and amplify how IK have been centered in research, across multiple disciplines and geographies, to benefit Indigenous Peoples. We focus on nurturing and fostering ways of doing Indigenous research and including IK in a way that supports the well-being of Indigenous Peoples.

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Dr., Shraddha Anilkumar. "TRADITIONAL KNOWLEDGE DIGITAL LIBRARY: AN IMITATIVE TO PROTECT INDIA'S TRADITIONAL KNOWLEDGE." International Journal of Applied and Advanced Scientific Research 3, no. 2 (December 23, 2018): 43–45. https://doi.org/10.5281/zenodo.2521240.

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Traditional knowledge is an important element of the intellectual and cultural heritage of indigenous peoples. It reflects their social and historical identity and significantly contributes to the future well-being and sustainable development. This paper analyses the features of indigenous knowledge, protection of traditional knowledge in India and its benefits, biopiracy issues, and Indian experience. It further discusses the national and international initiatives and Traditional Knowledge Digital Library, its benefits and outcomes against biopiracy.

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Harris, Holly. "Environmental Knowledge: Indigenous and Exogenous." Anthropology Today 13, no. 4 (August 1997): 20. http://dx.doi.org/10.2307/2783426.

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Arghya, Arpita, and Venkataram Mysore. "Hair oils: Indigenous knowledge revisited." International Journal of Trichology 14, no. 3 (2022): 84. http://dx.doi.org/10.4103/ijt.ijt_189_20.

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Barnhardt, Ray, and Angayuqaq Oscar Kawagley. "Indigenous Knowledge Systems and Education." Teachers College Record: The Voice of Scholarship in Education 110, no. 13 (April 2008): 223–41. http://dx.doi.org/10.1177/016146810811001318.

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Dhal, Sunita. "Indigenous Agricultural Knowledge and Innovation." International Journal of Information Systems and Social Change 4, no. 3 (July 2013): 57–71. http://dx.doi.org/10.4018/jissc.2013070104.

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Study of indigenous knowledge has been a challenge, as it demands cross-cultural and inter-disciplinary understanding. Of late, contribution of IK to conservation of resources and solution science has been realised by academia and policy-makers, which is expanding the frontiers of knowledge use for innovation. Interface between science and indigenous knowledge system (IKS) is increasingly observed in the field of agriculture, simultaneously putting emphasis on knowledge transformation at institutional level. With this central argument, the paper discusses essentialities of IK as socio-cultural base of agricultural innovation. Indigenous knowledge’s engagement with innovation reflects the nature of preservation of IK within the discourse of technology transfer. Findings of the study suggest that empowerment of agricultural extension units is essential for preservation of knowledge and to facilitate reproduction of appropriate knowledge.

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Andrae-Marobela, Kerstin, Harriet Okatch, Audrey Masizana-Katongo, Barbara N. Ngwenya, and Keitseng N. Monyatsi. "The Dialectics of Indigenous Knowledge." AlterNative: An International Journal of Indigenous Peoples 8, no. 2 (June 2012): 148–62. http://dx.doi.org/10.1177/117718011200800204.

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Bar-On, Arnon. "Indigenous knowledge: Ends or means?" International Social Work 58, no. 6 (March 24, 2014): 780–89. http://dx.doi.org/10.1177/0020872813508574.

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Mistry, J., and A. Berardi. "Bridging indigenous and scientific knowledge." Science 352, no. 6291 (June 9, 2016): 1274–75. http://dx.doi.org/10.1126/science.aaf1160.

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Pido, J. P. Odoch. "Indigenous Knowledge in Acholi Nicknames." Regional Journal of Information and Knowledge Management 2, no. 2 (December 1, 2017): 1–13. http://dx.doi.org/10.70759/ayywc788.

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Rationale of Study – Nicknames are a cultural experience. In some contexts, they are perceived as ‘little’ names that are different from ‘official’ names. Therefore, a nickname is a part of personal identity. Nicknames are often discreet and sometimes opaque. This article explains the meaning of a nickname in the African context and specifically discusses Acholi nicknames (mwoch) as an indigenous way of generating, sharing and preserving knowledge.Methodology – Data for this paper was obtained through interviews. The author interviewed purposively selected respondents from Mucwini in Kitgum and other parts of Acholi sub-region in northern Uganda. It is the nicknames that were the subject of these interviews that are presented, analysed and discussed in this article. The author also tapped into his childhood experience and knowledge of Acholi culture.Findings – Overall Acholi nicknames communicate indigenous knowledge but they must be unlocked, deconstructed and explained in detail in order to share their meanings with the wider world in time and space. It is writing and publication that holds a promise of conserving the knowledge so easily lost because it is considered casual, trivial and peripheral to the core of cultures.Implications – The findings of this study may be used to demonstrate the power of cultural practices, such as nicknames, to generate, share and preserve indigenous knowledge. They may also be used by governments and cultural institutions to mainstream indigenous knowledge in the preservation of the universe of knowledge in communities.Originality – There is limited literature on African nicknames. This article adds an East African tone to ongoing discourse on names and nicknames by non-onomastics scholars who view nicknames as a form of indigenous expression and communication that is deeply rooted in knowledge and philosophy. If not elucidated, the knowledge remains hidden from scholars, and thus unproductive to creativity and eventually lost to all

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Ahdar, Rex, Brian Boyd, Ananish Chaudhuri, Kendall D. Clements, Garth Cooper, Douglas Elliffe, Brian Gill, et al. "World science and Indigenous knowledge." Science 385, no. 6705 (July 12, 2024): 151–52. http://dx.doi.org/10.1126/science.ado6679.

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Tangihaere, Tracey Mihinoa, and Linda Twiname. "Providing Space for Indigenous Knowledge." Journal of Management Education 35, no. 1 (January 7, 2011): 102–18. http://dx.doi.org/10.1177/1052562910387890.

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Journal articles on the topic 'Indigenous knowledge'

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