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1

Tim, Rowse. After Mabo: Interpreting indigenous traditions. Carlton, Vic: Melbourne University Press, 1993.

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2

1955-, Sengupta Sarthak, ed. Indigenous knowledge traditions: Perspective from North East India. New Delhi: Gyan Pub. House, 2012.

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3

Tann, Mambo Chita. Haitian vodou: An introduction to Haiti's indigenous spiritual traditions. Woodbury, MN: Llewellyn Publications, 2012.

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4

Mughal painting: An interplay of indigenous and foreign traditions. New Delhi: Munshiram Manoharlal Publishers, 2000.

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5

Reagan, Timothy G. Non-Western educational traditions: Indigenous approaches to educational thought and practice. 3rd ed. Mahwah, N.J: Lawrence Erlbaum, 2005.

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6

Hall, Judy. Threads of the land: Clothing traditions from three indigenous cultures = Liens à la terre : traditions des trois cultures autochtones. Hull, Quebec: Canadian Museum of Civilization = Musée canadien des civilizations, 1994.

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7

Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. [Toronto]: Faculty of Law, University of Toronto, 2006.

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8

Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. [Toronto]: Faculty of Law, University of Toronto, 2006.

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9

Western structures meet native traditions: The interfaces of educational cultures. Charlotte, NC: Information Age Pub., 2008.

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10

Tracing Sami traditions: In search of the indigenous religion among the Western Sami during the 17th and 18th centuries. Oslo: Institute for Comparative Research in Human Culture, 2010.

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11

African traditions in the study of religion in Africa: Emerging trends, indigenous spirituality and the interface with other world religions. Farnham, Surrey: Ashgate, 2012.

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12

Ross, Rupert. Indigenous healing: Exploring traditional paths. Toronto, Ontario: Penguin, 2014.

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13

Ken, Watson, Jones Jonathan, and Perkins Hetti 1965-, eds. Tradition today: Indigenous art in Australia. Sydney: Art Gallery of New South Wales, 2004.

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14

V, Ramaiah P., and Punna Rao P, eds. Indigenous tribal farming for sustainable production. Jodhpur: Agrobios (India), 2007.

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15

Vishwanath, C. S. Inventory of indigenous technical knowledge in agriculture. New Delhi: Mission Unit, Divistion of Agriculture Extension, Indian Council of Agricultural Research, 2002.

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16

Civilization, Canadian Museum of. Raven's village: The myths, arts and traditions of Native people from the Pacific Northwest Coast : guide to the Grand Hall, Canadian Museum of Civilization. Hull, Quebec: Canadian Museum of Civilization, 1995.

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17

Civilization, Canadian Museum of. Raven's village: The myths, arts, and traditions of native people from the Pacific Northwest Coast : guide to the Grand Hall, Canadian Museum of Civilization. Hull, Québec: The Museum, 1995.

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18

Shaw, J. C. Thailand hilltribes: A traditional Thai book. [Bangkok?]: John Shaw, 2000.

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19

Shaw, J. C. Thailand hilltribes: A traditional Thai book. [Bangkok?]: John Shaw, 2000.

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20

Dubey, V. K., and Kanupriya Chaturvedi. Sustaining indigenous agricultural knowledge for food production. Udaipur: Agrotech Publishing Academy, 2011.

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21

1971-, Ujjwal Kumar, Ahmed Waquar, and Gene Campaign, eds. Indigenous knowledge: Issues for developing countries. New Delhi: Gene Campaign, 2005.

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22

L, Meredith Howard, ed. Hasinai: A traditional history of the Caddo Confederacy. College Station: Texas A&M University Press, 1988.

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23

Indigenous medicine in Sri Lanka: A sociological analysis. Nugegoda: Sarasavi Publishers, 2005.

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24

Peiris, Kapila. Ecosystem based indigenous water management. Colombo: National Science Foundation, 2008.

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25

Beltrán, Javier, and Adrian Phillips, eds. Indigenous and Traditional Peoples and Protected Areas. IUCN Publications Services Unit, 219c Huntingdon Road, Cambridge CB3 ODL, United Kingdom: IUCN, Gland, Switzerland and Cambridge, UK, 2000. http://dx.doi.org/10.2305/iucn.ch.2000.pag.4.en.

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26

Śubhaṅkarī: An indigenous tradition of elementary mathematical instruction. Kolkata: The Asiatic Society, 2007.

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27

Mesfin, Tafesse, and Samson Shiferaw. Indigenous veterinary practices of South Omo agro-pastoral communities. Addis Ababa, Ethiopia: Culture and Art Society of Ethiopia, 2009.

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28

Janke, Terri. Writing up indigenous research: Authorship, copyright and indigenous knowledge systems. Rosebery, N.S.W: Terri Janke & Company, 2009.

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29

Janke, Terri. Writing up indigenous research: Authorship, copyright and indigenous knowledge systems. Rosebery, N.S.W: Terri Janke & Company, 2009.

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30

International, Minority Rights Group, ed. Traditional customary laws and indigenous peoples in Asia. London: Minority Rights Group International, 2005.

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31

Grim, John A. Indigenous Traditions. Oxford University Press, 2006. http://dx.doi.org/10.1093/oxfordhb/9780195178722.003.0013.

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32

Canada, Law Commission of, ed. Indigenous legal traditions. Vancouver: UBC Press, 2007.

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33

Canada, Law Commission of, and Law Commission of Canada. Indigenous Legal Traditions. University of British Columbia Press, 2008.

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34

Canada, Law Commission of. Indigenous Legal Traditions (Legal Dimensions). University of British Columbia Press, 2007.

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35

Tim, Rowse. After Mabo: Interpreting Indigenous Traditions (Interpretations series). Melbourne University Publishing, 1994.

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36

Olupona, Jacob. Beyond Primitivism: Indigenous Religious Traditions and Modernity. Routledge, 2003.

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37

Kẹhinde, Olupọna Jacob Obafẹmi, ed. Beyond primitivism: Indigenous religious traditions and modernity. London: Routledge, 2003.

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38

Olupona, Jacob. Beyond Primitivism: Indigenous Religious Traditions and Modernity. Routledge, 2003.

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39

1963-, Borrows John, and Law Commission of Canada, eds. Justice within: Indigenous legal traditions : discussion paper. [Ottawa]: Law Commission of Canada, 2006.

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40

Dorsett, Shaunnagh. Traditions. Edited by Markus D. Dubber and Christopher Tomlins. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198794356.013.41.

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This chapter examines legal encounters and legal relations between Indigenous peoples in both Australia and New Zealand and the British Empire. It looks at court decisions as a source of historical material in order to suggest two contact points between jurisdictions through which to think about indigenous laws and settler laws. It focuses on only two instances of contact: the colonial and the present. In many ways this choice reproduces ongoing gaps in tracing and thinking about legal encounters with Aboriginal law in Australia and, to a lesser extent, in New Zealand. Scholarship on legal encounter has tended to be centred on the colonial period to the detriment of the later nineteenth century and much of the twentieth century. The chapter looks at the ways in which colonial and modern law engaged/s with aboriginal law from the perspective of the colonizer, not the colonized.
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41

Duve, Thomas. Indigenous Rights. Edited by Markus D. Dubber and Christopher Tomlins. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198794356.013.42.

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Many indigenous peoples now practice their own laws, their own cultural traditions and customs. In doing so, they draw on history, reconstructing their legal pasts, recreating—or even creating—their identities. At the same time, historical research has increasingly pointed out the intense interaction between indigenous peoples and European invaders during colonial period. Thus, it has become clear that many of the so-called ‘indigenous’ or ‘colonial’ legal traditions are more properly seen as hybridizations of indigenous and colonial laws and legal practices. This chapter introduces this historiography and its relevance to law and presents some methodological challenges in writing the history of indigenous rights in Latin America resulting from this fairly recent shift in (legal) historiography.
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42

Chacón, Gloria Elizabeth. Indigenous Cosmolectics. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636795.001.0001.

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Latin America's Indigenous writers have long labored under the limits of colonialism, but in the late twentieth and twenty-first centuries, they have constructed a literary corpus that moves them beyond those parameters. Gloria E. Chacón considers the growing number of contemporary Indigenous writers who turn to Maya and Zapotec languages alongside Spanish translations of their work to challenge the tyranny of monolingualism and cultural homogeneity. Chacón argues that these Maya and Zapotec authors reconstruct an Indigenous literary tradition rooted in an Indigenous cosmolectics, a philosophy originally grounded in pre-Columbian sacred conceptions of the cosmos, time, and place, and now expressed in creative writings. More specifically, she attends to Maya and Zapotec literary and cultural forms by theorizing kab'awil as an Indigenous philosophy. Tackling the political and literary implications of this work, Chacón argues that Indigenous writers' use of familiar genres alongside Indigenous language, use of oral traditions, and new representations of selfhood and nation all create space for expressions of cultural and political autonomy. Chacón recognizes that Indigenous writers draw from universal literary strategies but nevertheless argues that this literature is a vital center for reflecting on Indigenous ways of knowing and is a key artistic expression of decolonization.
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43

John, Grim, ed. Indigenous traditions and ecology: The interbeing of cosmology and community. Cambridge, MA: Distributed by Harvard Press for the Center for the Study of World Religions, Harvard Divinity School, 2001.

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44

Hyland-Russell, Tara. Indigenous Novels in Canada. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199679775.003.0026.

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Canadian Indigenous novels emerged as a specific genre within the last thirty years, rooted in a deep, thousands-year-old ‘performance art and poetic tradition’ of oratory, oral story, poetry, and drama. In addition to these oral and performance traditions are the ‘unique and varying methods of written communication’ that flourished long before contact with Europeans. The chapter considers Canadian novels by Indigenous writers. It shows that Indigenous fiction is deeply intertwined with history, politics, and a belief in the power of story to name, resist, and heal; that novel-length Aboriginal fiction in Canada built on a growing body of other forms of Indigenous literature; and that many Indigenous novels foreground their relationship with place and identity as key features of the resistance against systemic and institutional racism. It also examines coming-of-age novels of the 1980s and 1990s that are grounded in realism.
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45

Minter, Peter, and Belinda Wheeler. The Indigenous Australian Novel. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199679775.003.0021.

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The history of the Indigenous Australian novel begins in the second half of the twentieth century and can be traced to the traditions of the Aboriginal and Torres Strait Islander peoples of Australia. The Indigenous novel combines elements of the oral and performance traditions of classical Indigenous cultures with one of Western modernity's central narrative forms. The traditions of storytelling and poetic narration that underpin the Indigenous novel have always occupied a central place in the cultural expression of Indigenous peoples. The chapter considers Indigenous Australian novels published in four different periods: before and during the mid-1970s, 1978–1987, 1988–2000, and 2000 to the present. These include David Unaipon's (Ngarrindjeri) My Life Story (1954), Shirley Perry Smith's (Wiradjuri) Mum Shirl: An Autobiography (1981), Ruby Langford Ginibi's Don't Take Your Love to Town (1988), Kim Scott's Benang (2000), and Alexis Wright's Carpentaria (2006).
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46

Non-Western Educational Traditions: Indigenous Approaches to Educational Thought and Practice. Taylor & Francis Group, 2015.

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47

Identity Crises and Indigenous Religious Traditions: Exploring Nigerian-African Christian Societies. Taylor & Francis Group, 2017.

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48

Sarawak. Publicity and Film Sub-Committee., ed. Customs and traditions of the peoples of Sarawak. [Kuching]: Publicity and Film Sub-Committee, 1988.

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49

Moving Toward Justice: Legal Traditions and Aboriginal Justice. University of British Columbia Press, 2008.

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50

Wilde, Guillermo. The Sounds of Indigenous Ancestors. Edited by Patricia Hall. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199733163.013.32.

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This article examines how music, corporality, and memory were intertwined in the Jesuit missions of South America during the colonial period. More specifically, it considers how European music was imposed upon indigenous peoples whereas traditional indigenous musical traditions were censured as part of a larger project of political and cultural domination that was not completely unilateral. It argues that the Jesuits used censure and the mechanisms of adaptation in various regions of South America to disconnect musical expression and corporality that had characterized preexisting native rituals involving music, or, more broadly, sound, together with dance and movement. The chapter concludes by assessing the significance and persistence of indigenous music within the context of the Jesuit missions.
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