Journal articles: 'Indigenous traditions'

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., Elfiondri, Uning Pratimaratri, OslanAmril ., and Dibya Prayassita SR. "Family Story on Land-Related Tradition as Base for Land-Use Management and Sustainable Development: The Case of Indigenous Mentawai." International Journal of Engineering & Technology 7, no. 4.9 (October 2, 2018): 82. http://dx.doi.org/10.14419/ijet.v7i4.9.20621.

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Indonesian government is actively developing the indigenous villages of Mentawai. The development has brought social conflict over land and ineffective development due to the ignorance of the indigenous tradition on land. The indigenous people have a fanatically practiced tradition recorded in their family stories from which social norms on land are basically derived. Unfortunately, previous studies on the tradition in which there are rituals and taboos as the base for land-use management and development remains ignored and unexamined. The paper examines indigenous land-related tradition in village of Madobag Mentawai as basic social norms for indigenous land-use management and development. Its objectives are to identify indigenous social norms based on the tradition for possible land-use management and sustainable development. The study applies ethnography method based on theoretical approach of indigenous tradition and taboo on land. The result is that the indigenous people have a number of land-related traditions in which it is found rituals, taboos, sacred sites, and food, medical and ritual plants, plants for traditional home and canoe, and culturally important hunting area. The traditions include indigenous land-ownership, land-use for the indigenous, land-use for outsiders, and land-use for development. The traditions are social norms which should be seriously considered as base for land-use management and sustainable development. They can be as effective base for indigenous land-use management and development policy in using the land, solving social conflict over land, keeping social harmony, making policy on development, conserving environment and forest, and preserving indigenous Mentawai culture.

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Koithan, Mary, and Cynthia Farrell. "Indigenous Native American Healing Traditions." Journal for Nurse Practitioners 6, no. 6 (June 2010): 477–78. http://dx.doi.org/10.1016/j.nurpra.2010.03.016.

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Alchazidu, Athena. "Globalization and Oral traditions." Obra digital, no. 18 (February 28, 2020): 25–31. http://dx.doi.org/10.25029/od.2020.265.18.

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Indigenous orality represents an important part in the everyday life of the Ameriandian communities from the Ecuadorian Amazon region. It is important to see a symptom of serious threats in this phenomenon that can lead to the extinction of these indigenous languages. According to recent research, several languages spoken in the communities of Ecuador are considered to be in danger of extinction. Effective prevention can be promoted by academic projects focused on encouraging indigenous speakers of all generations to use the language regularly in ordinary situations. In this way, indigenous languages can become the language of instruction used in official educational institutions.

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Kumar, Vikas. "Recovering/Uncovering the ‘Indian’ in Indian Diplomacy: An ‘Ancient’ Tadka for a Contemporary Curry?" Journal of Asian Security and International Affairs 5, no. 2 (August 2018): 197–215. http://dx.doi.org/10.1177/2347797018783108.

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There is a growing awareness in India of the need to nurture indigenous international relations (IR) traditions. India’s IR community, though, has only a cursory familiarity with indigenous traditions. Most Indian IR scholars and practitioners invoke indigenous traditions in a superficial manner. Non-English nouns are superimposed on full-fledged analyses, which creates an illusory bond with the tradition, rather than being an organic part of the argument. Often such nouns are either not found in the original sources referred to or appear in a very different context in those sources. Hurried attempts to indigenise Indian IR thought and practice result in a clumsy repackaging of contemporary ideas as ‘traditional Indian.’ It is only through empirically and theoretically sound protocols of recovery/re-engagement that the IR community can learn to think in and through the Indian tradition, and adapt the tradition to speak to contemporary challenges. Presently, without the scaffolding of heterodox Western IR traditions and Western scholarship on pre-modern Indian languages and knowledge traditions, India’s Anglophonic IR community cannot even critique the mainstream paradigm of the West. As a result, despite India’s long history of reflection on interstate relations, Western assessments and theorizations continue to dominate the modern scholarship on India’s IR, with Indians mostly reacting to foreign assessments.

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Prince, Holly. "AB005. Celebrating indigenous communities compassionate traditions." Annals of Palliative Medicine 7, S1 (January 2018): AB005. http://dx.doi.org/10.21037/apm.2018.s005.

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Wiles, David, and Joseph Witt. "Nature in Asian Indigenous Traditions: A Survey Article." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 40–68. http://dx.doi.org/10.1163/156853506776114438.

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AbstractThis paper surveys the recent literature available for the study of the interaction between religion and nature within indigenous Asian traditions. Anyone engaging in this course of study must consider work from a variety of scholarly fields and engage with debates concerning definitions of the term "indigenous" in different Asian contexts. While this article does not represent every indigenous group and tradition of Asia, it nonetheless attempts to identify valuable starting points in key regions. While a large amount of important work exists on the indigenous peoples of Asia, there remains a need for more work drawing together different disciplines and analyzing interactions between religion and nature. We hope that scholars from different fields will find this survey useful for further research on nature in indigenous Asian traditions.

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Whyte, Kyle, Jared L Talley, and Julia D. Gibson. "Indigenous mobility traditions, colonialism, and the anthropocene." Mobilities 14, no. 3 (May 4, 2019): 319–35. http://dx.doi.org/10.1080/17450101.2019.1611015.

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Yeh, Joyce Hsiu-yen, Su-chen Lin, Shu-chuan Lai, Ying-hao Huang, Chen Yi-fong, Yi-tze Lee, and Fikret Berkes. "Taiwanese Indigenous Cultural Heritage and Revitalization: Community Practices and Local Development." Sustainability 13, no. 4 (February 7, 2021): 1799. http://dx.doi.org/10.3390/su13041799.

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The continuing interest and progress in indigenous communities and local economies based on traditional, cultural, and ecological knowledge contributes to indigenous resilience. Here we report on an ongoing collaborative project investigating the process of renewal of cultural heritage through strengthening the roots of indigenous cultural traditions of knowledge and practice, and the changing concepts of tradition. The project investigates the various mechanisms for conserving indigenous culture: How the heritage of indigenous culture is reconstructed; how this heritage is related to the social frame and practice of everyday life; how power intervention affects the contestation of heritage; and in the context of heritage contestation, how cultural heritage turns into economic capital in the tourism economy of the community. The project explores the process of cultural heritagization of indigenous traditional knowledge through six individual projects in the areas of food and edible heritage, ethnic revival, weaving, solidarity economy, cultural ecotourism, and indigenous agro-products. In addition, the project examines the establishment of a constructive dialogue between the “traditional future”, cultural heritage literature and local practice in the interest of the consolidation of alternative development.

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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00065.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.

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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00281.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.

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Napoleon, Val, and Hadley Friedland. "An Inside Job: Engaging with Indigenous Legal Traditions through Stories." McGill Law Journal 61, no. 4 (December 22, 2016): 725–54. http://dx.doi.org/10.7202/1038487ar.

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There has been a growing momentum toward a greater recognition and explicit use of Indigenous laws in the past several years. According to the Truth and Reconciliation Commission’s final report, the revitalization and recognition of Indigenous laws are essential to reconciliation in Canada. How, then, do we go about doing this? In this article, we introduce one method, which we believe has great potential for working respectfully and productively with Indigenous laws today. We engage with Indigenous legal traditions by carefully and consciously applying adapted common law tools, such as legal analysis and synthesis, to existing and often publicly available Indigenous resources: stories, narratives, and oral histories. By bringing common pedagogical approaches from many Indigenous legal traditions together with standard common law legal education, we hope to help people learn Indigenous laws from an internal point of view. We share experiences that reveal that this method holds great potential as a pedagogical bridge “into” respectful engagement with Indigenous laws and legal thought, within and across Indigenous, academic, and professional communities. In conclusion, we argue that, while this method is a useful tool, it is not intended to supplant existing learning and teaching methods, but rather to supplement them. In practice, we have seen that this method can be complementary to learning deeply through other means. There are many methods to engage with Indigenous laws, and there needs to be critical reflection and conversations about them all.

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Phillips, Ruth B. "Threads of the Land: Clothing Traditions from Three Indigenous Cultures:Threads of the Land: Clothing Traditions from Three Indigenous Cultures." Museum Anthropology 20, no. 1 (March 1996): 72–76. http://dx.doi.org/10.1525/mua.1996.20.1.72.

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Lucchesi, Annita Hetoevėhotohke'e. "“Indians Don't Make Maps”: Indigenous Cartographic Traditions and Innovations." American Indian Culture and Research Journal 42, no. 3 (July 1, 2018): 11–26. http://dx.doi.org/10.17953/aicrj.42.3.lucchesi.

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This paper highlights works created by Indigenous cartographers throughout history and reflects on the ways in which they engage ideas of space, nation, territory, and relationships to land, as well as resist colonial occupation and epistemologies. In this sense, it also asserts the technological and theoretical interventions Indigenous cartographers have contributed, and continue to contribute, to the fields of cartography and geography. Lastly, this paper makes the argument that an increase in cartographic training in Indigenous communities is necessary in ongoing efforts to document indigenous histories and cultures, as well as efforts to strengthen tribal sovereignty and mobilize towards restorative justice.

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Manley-Casimir, Kirsten. "INCOMMENSURABLE LEGAL CULTURES: INDIGENOUS LEGAL TRADITIONS AND THE COLONIAL NARRATIVE." Windsor Yearbook of Access to Justice 30, no. 2 (October 1, 2012): 137. http://dx.doi.org/10.22329/wyaj.v30i2.4373.

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In this paper, the author argues that the non-Indigenous legal system has historically exerted and continues to exert violence on Indigenous legal traditions by insisting that its interpretation of law is authoritative and excluding alternative interpretations. Relying on Robert Cover’s theories, she asserts that both non-Indigenous and Indigenous legal traditions are based on mythology, narratives and particularized language which support the different normative values that characterize the cultures from which they arise. Non-Indigenous judges may refuse to exert violence by recognizing the value inherent in and accepting the incommensurability of Indigenous legal traditions.Dans le présent document, l’auteure soutient que le système de justice non indigène a depuis toujours attisé et continue d’attiser la violence à l’endroit des traditions juridiques indigènes en répétant que leur interprétation du droit est dictatoriale et en excluant les interprétations non conventionnelles. Se fondant sur les théories de Robert Cover, l’auteure affirme que les traditions juridiques tant indigènes que non indigènes reposent sur la mythologie, sur des narrations et sur un langage particularisé qui soutiennent les différentes valeurs normatives qui caractérisent les cultures dont elles émergent. Les juges non indigènes pourraient refuser d’encourager la violence en reconnaissant la valeur inhérente des traditions juridiques indigènes et en acceptant leur incommensurabilité.

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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 (June 13, 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 refusals of colonial relationships, and provide an account of the development of reading practices that seek to find meaning in the in/commensurablity of these texts, rather than by seeking only similarities or differences. Thus, we advocate for a political approach to reading Indigenous philosophy that respects the sovereignty of the text.

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Dabi, Tajen. "Indigenous Healing Traditions of Arunachal Pradesh: An Overview." Asian Journal of Research in Social Sciences and Humanities 7, no. 11 (2017): 149. http://dx.doi.org/10.5958/2249-7315.2017.00539.1.

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Talajooy, Saeed. "Indigenous Performing Traditions in Post-Revolutionary Iranian Theater." Iranian Studies 44, no. 4 (July 2011): 497–519. http://dx.doi.org/10.1080/00210862.2011.569328.

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Friedland, Hadley. "WANISKĀ: REIMAGINING THE FUTURE WITH INDIGENOUS LEGAL TRADITIONS." Windsor Yearbook of Access to Justice 33, no. 1 (January 29, 2017): 85. http://dx.doi.org/10.22329/wyaj.v33i1.4811.

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With the release of the Truth and Reconciliation Commission’s final report, which stressed the revitalization of Indigenous legal traditions is essential to reconciliation, we are potentially at the cusp of a historical turning point in Canada. As momentum around the revitalization of Indigenous laws grows, this raises many important questions for the future. Can we collectively imagine a Canada where Indigenous law is integrated and in use? What would, or should, this respectful relationship look like? This article explores these questions through narrative. Narrative, as many Indigenous and non-Indigenous thinkers have identified, has unique capacity to create space for conversations, spark imagination, and let us contemplate the incomprehensible. This article mindfully uses narrative as a means to vulnerably re-imagine a future relationship between Indigenous and other legal traditions in Canada. It acknowledges the deep-rooted enduring power of Indigenous laws, as well as both the immensity and transitory nature of current complexities. It names aspects of learning and engagement with the Cree legal tradition the author may never fully comprehend, but still senses are important. It grapples with the enormity of hope and despair, the power of violence and the power of love. It argues, through narrative, that law is living, time is fluid, change is possible and our shared future is ours to re-imagine. Depuis la publication du rapport final de la Commission de vérité et de réconciliation, selon lequel la réconciliation passe par la revitalisation des traditions juridiques autochtones, nous sommes peut-être à l’aube d’un point tournant historique au Canada. Cependant, si la revitalisation du droit autochtone gagne en popularité, elle soulève aussi d’importantes questions pour l’avenir. Pouvons-nous imaginer collectivement un Canada où le droit autochtone serait intégré et appliqué? À quoi ressemblerait, ou devrait ressembler, cette relation axée sur le respect? Dans cet article, ces questions sont explorées à l’aide d’un récit. Comme de nombreux théoriciens autochtones et non autochtones l’ont reconnu, le récit favorise les conversations et stimule l’imagination, en plus de nous permettre d’entrevoir ce qui est incompréhensible. L’auteur utilise ici à bon escient un récit afin d’aider le lecteur à reconcevoir une relation ultérieure entre les traditions juridiques autochtones et les autres traditions juridiques qui existent au Canada. Il reconnaît le pouvoir profondément enraciné des lois autochtones ainsi que l’immensité et la nature transitoire des difficultés actuelles. Il évoque aussi des aspects de l’apprentissage et de l’engagement envers la tradition juridique crie qu’il ne pourra peut-être jamais comprendre parfaitement, mais dont il perçoit l’importance. Il décrit la force de l’espoir et du désespoir, ainsi que le pouvoir de la violence et de l’amour. Toujours à l’aide d’un récit, l’auteur affirme que le droit est bien vivant, que le temps est fluide, que le changement est possible et que c’est à nous qu’il incombe de reconcevoir l’avenir que nous vivrons ensemble.

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Stone, Cynthia Leigh. "Rewriting indigenous traditions: The burial ceremony of thecazoncï∗." Colonial Latin American Review 3, no. 1-2 (January 1994): 87–114. http://dx.doi.org/10.1080/10609169408569824.

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Weaver, J. "Misfit Messengers: Indigenous Religious Traditions and Climate Change." Journal of the American Academy of Religion 83, no. 2 (April 23, 2015): 320–35. http://dx.doi.org/10.1093/jaarel/lfv021.

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Ebanda, Raphael, M. Francie Koehler, and Elizabeth Parent. "The Dynamics of Sociocultural Determinants on Indigenous Traditions." International Journal of Interdisciplinary Social and Community Studies 17, no. 1 (2021): 19–42. http://dx.doi.org/10.18848/2324-7576/cgp/v17i01/19-42.

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Cormier, Paul. "Indigenous Youth Conflict Intervention: The Transformation of Butterflies." First Peoples Child & Family Review 5, no. 2 (May 5, 2020): 23–33. http://dx.doi.org/10.7202/1068928ar.

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The purpose of this article is to discuss the impacts of structural violence and its effects on Indigenous Peoples using Aboriginal People – The Indigenous Peoples of Canada, and the Canadian education system as the context for discussion. Due to the root causes of conflict and the nature of violence in Aboriginal contexts being structural, working towards positive peace based on a concept of human security is the best approach to managing Aboriginal youth violence. This approach is conducive to building a culture of peace which is consistent with Indigenous traditions. Alternative methods of formal education should be considered in Aboriginal / Indigenous contexts. These methods should be grounded in the traditions of local Indigenous groups providing a safe space for rediscovery and identity negotiation between tradition and contemporary society. The ability for Indigenous peoples to further their formal education has a profound impact on long term peace building activities. The link between education, poverty, and violence must be of primary consideration when designing peace building activities where Indigenous Peoples are involved.

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Deogam, Christina. "Social Preservation of Traditional Administration of Indigenous Peoples — The Ho Tribe in India." Space and Culture, India 7, no. 4 (March 29, 2020): 143–51. http://dx.doi.org/10.20896/saci.v7i4.576.

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Indigenous peoples have distinguished cultural traditions and linguistic identity. Across the world, Indigenous peoples have always asked the State to recognise their social structure and opportunities to preserve their traditional lifestyles. The issues at stake are their rights over habitat and natural resources and the need to curtail private and public sector exploitation through alien hands. Due to the need to survive, helplessness and systematically forced assimilation, the traditional fabric of their culture are being distorted and defaced. This study deals with the concerns and issues relating to the protection of identity, tradition and customs of Ho tribe that inhabits the West Singhbhum in the State of Jharkhand in India.

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Cachon, Jean-Charles. "Building business cred in the hood." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 4 (September 2, 2019): 525–54. http://dx.doi.org/10.1108/jec-05-2018-0032.

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Purpose Primary sector firms by and large operate on indigenous territories across the world. In Canada, partnerships, land rights settlements, decolonization and reconciliation efforts provide indigenous communities with the financial means and the political power to stop projects they consider contrary to their traditions. How can companies acquire legitimacy among indigenous communities? This paper aims to answer this question by examining what the economic issues are among indigenous communities, how theories and practices of sustainable and legitimacy management articulated and how some basic notions of traditional indigenous teachings could inform non-indigenous managers are and help them interact better with indigenous leaders and their communities. Design/methodology/approach This paper was informed about indigenous knowledge by secondary and primary indigenous and business sources from North America and from other areas such as Africa, Asia, Australia and New Zealand. Information about business relations with indigenous communities and stakeholders mostly came from non-indigenous sources, including scholarly results obtained within indigenous communities. Findings Sources of incompatibility between indigenous and European/Western worldviews are described. A selection of indigenous traditional beliefs and decision-making processes are presented, based on indigenous traditions around the Great Lakes region of North America. A discussion of desirable options for both indigenous and non-indigenous decision-makers to establish business legitimacy by overcoming their misperceptions is included. Practical implications A better understanding of economic issues in indigenous communities, indigenous perspectives and current developments, as well as lessons from the recent decades on successes and failures at establishing business legitimacy among indigenous communities, will help government and business decision-makers, as well as students and academic scholars. Originality/value Mainly based on management legitimacy theory and Anishnaabe knowledge, this paper makes an original contribution to the understanding of Indigenous strategic thinking in North America in its interaction with business legitimacy building issues.

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ASTARI DEWI, NI LUH GEDE, I. Ketut Sukadana, and Diah Gayatri Sudibya. "Tradisi Manak Salah di Desa Adat Padangbulia Kecamatan Sukasada Kabupaten Buleleng." Jurnal Konstruksi Hukum 2, no. 1 (March 1, 2021): 170–74. http://dx.doi.org/10.22225/jkh.2.1.2989.170-174.

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Manak salah is one of the traditions carried out by the indigenous peoples of Padangbulia who assume that the birth of twins (male and female) is a mistake that obliges parents and babies of twins to do Temporary exile for three months. It is considered contrary to humanity so that the government issued a regional Regulation No. 10 year 1951 about the elimination of indigenous manak salah or buncing. Then the problem that is studied is how the manak salah traditions are wrong in the village of Padangbulia Indigenous and what are the factors causing the implementation of the manak salah tradition in Padangbulia traditional village. The method used is empirical legal research with a legal and sociological approach to the case approach by noting that real legal events occur in the village of Padangbulia as well as the source of legal materials used are primary legal materials and with the techniques of collecting legal materials through interviews and logging that are analyzed qualitatively in the form of descriptive analysis. Based on the results of the research and analysis can be drawn a conclusion that manak salah in accordance with the belief of the people of Padangbulia with the Lontar Dewa Tatwa and Brahma Sapa used as the basis for the implementation of this tradition since First time. Although it has been abolished the manak salah tradition is still being held to date because of Padangbulia's indigenous peoples belief in the disaster that will occur when this tradition is not implemented.

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Schermerhorn, Seth. "Comparison and the Academic Study of Indigenous Religious Traditions." Method & Theory in the Study of Religion 32, no. 4-5 (June 30, 2020): 464–74. http://dx.doi.org/10.1163/15700682-12341488.

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Abstract The recent publication of two excellent volumes—Bruce Lincoln’s Apples and Oranges and Oliver Freiberger’s Considering Comparison—provides an auspicious moment to reflect on and interrogate the nature of comparison within religious studies generally, as well as a variety of subfields, including the academic study of indigenous religious traditions. This article carefully examines both books, analyzes Lincoln’s interpretations of Native American religious traditions within broader comparative frameworks, and discusses several recent developments regarding comparison in the academic study of indigenous religious traditions.

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McMillan, L. Jane. "Colonial Traditions, Co‐optations, and Mi'kmaq Legal Consciousness." Law & Social Inquiry 36, no. 01 (2011): 171–200. http://dx.doi.org/10.1111/j.1747-4469.2010.01228.x.

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In 1996 a provincial court was established at Eskasoni Mi'kmaq Community in Nova Scotia, Canada, in response to overwhelming evidence confirming the failures of the Canadian legal system to provide justice for Indigenous peoples, and as a specific recommendation of the Royal Commission on the Donald Marshall, Jr., Prosecution. Marshall, a Mi'kmaq wrongfully convicted of murder, served eleven years of a life sentence before proving his innocence. The importation of provincial legal culture into an Indigenous community creates tensions and contradictions surrounding the legitimacy, authenticity, and efficacy of Indigenous laws. The ontological conflicts that arise from the imposition of a justice system integrally linked with colonization, criminalization, and assimilation cannot be resolved through indigenization of court staff and administrative conveniences. The Mi'kmaq continue to assert their laws and articulate their legal consciousness against the co‐optation of dominant system, with mixed results.

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Hermes, Mary, and Keiki Kawai'ae'a. "Revitalizing indigenous languages through indigenous immersion education." Language Immersion Education 2, no. 2 (September 12, 2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.

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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion models vary as they are developed in vastly different contexts. Three distinct contexts — Ojibwe, Māori, and Hawaiian — are described to illustrate the diversity and range of models. The article closes with some reflections from practice that will provide a context for building a research agenda to advance the revitalization of indigenous languages through immersion.

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Wabie, Joey-Lynn. "Kijiikwewin aji." International Journal of Indigenous Health 14, no. 2 (October 31, 2019): 54–73. http://dx.doi.org/10.32799/ijih.v14i2.31677.

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Kijiikwewin-aji means ‘to become a woman now’ in Algonquin and describes the heart of the research. Sweetgrass stories is part of the research methodology used with traditional Indigenous women. I formed an Indigenous research methodology called sweetgrass story weaving which focuses on traditional Indigenous women as they share their moontime stories. I also share information relating to the historical roots and present state of rites of passage with traditional Indigenous women. You will read traditional Indigenous women’s voices as they look back through lived experiences; hope and determination when looking forward to the future, and the shared theme of wanting their cultural traditions and ceremonies to live on through future generations of Indigenous girls and women, including young men. What is the current state of the Berry Fast, understanding the assimilative nature of colonization and the effects it has had on Indigenous women? How can we continue to honour these rites of passage while living in a world both with traditional Indigenous worldviews and colonial constructs? Over time, the collective strength and wisdom of traditional Indigenous women will increase which is a step in the decolonized direction of preventative health care which promotes mino bimaadiziwin.

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DEI, GEORGE J. S. "INDIGENOUS AFRICAN KNOWLEDGE SYSTEMS: LOCAL TRADITIONS OF SUSTAINABLE FORESTRY." Singapore Journal of Tropical Geography 14, no. 1 (June 1993): 28–41. http://dx.doi.org/10.1111/j.1467-9493.1994.tb00222.x.

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Bodirsky, Monica, and Jon Johnson. "Decolonizing Diet: Healing by Reclaiming Traditional Indigenous Foodways." Research papers 1, no. 1 (November 17, 2008): 0. http://dx.doi.org/10.7202/019373ar.

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Abstract Traditional Indigenous foodways remain important for the ongoing health and well being of contemporary Indigenous North American peoples. Drawing partly on primary research on food-related knowledge and experience within the First Nations community of Toronto, the authors trace how colonial policies of assimilation attempted to destroy Indigenous knowledge and in so doing spawned numerous trans-generational health consequences for Indigenous populations, which are still felt today. While colonial attempts at assimilation seriously undermined the integrity of traditional Indigenous foodways, today this cultural knowledge is undergoing a resurgence. Contemporary Indigenous peoples have expanded upon oral traditions with written stories of food gathering and recipes as a means to revitalize food knowledge, cultural integrity and community -- all inextricably linked to health. As such, the authors argue that fostering the resurgence of traditional Indigenous knowledge about food is a necessary in healing the trauma emerging from colonialism. Indigenous cookbooks provide opportunities to share information about traditional culture and food knowledge along with the recipes more conventionally associated with cookbooks.

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Yudantini, Ni Made, and David Jones. "The Conservation of Balinese Traditional Architecture: The Integration of Village Pattern and Housing Pattern in Indigenous Villages." Applied Mechanics and Materials 747 (March 2015): 84–87. http://dx.doi.org/10.4028/www.scientific.net/amm.747.84.

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Bali Island is known not only for its culture and flourish of nature, but it is also for its traditional architecture which is embedded by the traditional philosophies includingTriHitaKarana,TriAngga,TriLokaetc. The Indigenous villages, as rural settlements, disclose their Indigenous traditions and values of Balinese culture and architecture which have been inherited from generation to generation. Many scholars have documented the Indigenous villages of Bali in relation to the nature, socio-culture, norms, as well as its architecture. In this paper, through an extensive literature review, and the use of observation, interview and documentation of extant Indigenous villages in Bali, the author explores how the village pattern is relational to the housing pattern in the Indigenous villages in Bali within the landscape that is Bali Island.

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Graham, James. "He Āpiti Hono, He Tātai Hono: That Which is Joined Remains an Unbroken Line: Using Whakapapa (Genealogy) as the Basis for an Indigenous Research Framework." Australian Journal of Indigenous Education 34 (2005): 86–95. http://dx.doi.org/10.1017/s1326011100004002.

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AbstractThis paper explores the notion of whakapapa as providing a legitimate research framework for engaging in research with Māori communities. By exploring the tradition and meaning of whakapapa, the paper will legitimate how whakapapa and an understanding of whakapapa can be used by Māori researchers working among Māori communities. Therefore, emphasis is placed on a research methodology framed by whakapapa that not only authenticates Māori epistemology in comparison with Western traditions, but that also supports the notion of a whakapapa research methodology being transplanted across the Indigenous world; Indigenous peoples researching among their Indigenous communities. Consequently, Indigenous identity is strengthened as is the contribution of the concept of whakapapa to Indigenous research paradigms worldwide.

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Paredes, Oona. "Preserving ‘tradition’: The business of indigeneity in the modern Philippine context." Journal of Southeast Asian Studies 50, no. 1 (February 2019): 86–106. http://dx.doi.org/10.1017/s0022463419000055.

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What are the practical and cultural consequences of embracing the ‘Indigenous’ label? Despite universalising aspirations, the concept of indigeneity carries distinct political connotations in the Philippines, where the Indigenous Peoples’ Rights Act has created a bureaucracy that purportedly responds to the special needs of Indigenous Peoples, including the preservation of cultural traditions and securing title to ancestral lands. While laudatory on the surface, in practice the current legal and bureaucratic framework allows the state to impose its own definition of indigeneity, often compelling indigenous minorities to conform to stereotypes in order to acquire the fundamental rights and benefits that, by law, are supposed to be guaranteed. The Philippine states’ requirements for being recognised as ‘Indigenous’ are transforming how Indigenous Peoples maintain and perform their ancestral traditions, often leading to highly divisive internal debates about proper cultural and political representation. This article examines the case of Higaunon Lumads in northern Mindanao, who have been responding locally to over thirty years of national trends in participatory development that require increased engagement with government bureaucracy. I explore how ‘indigeneity’ has been defined and employed by Higaunons in the service of ‘preserving tradition’, the political and other consequences that have emerged in this context, and the perils of representing and commodifying indigeneity in modern Southeast Asia.

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Ramokgadi, Shadrack Baleseng. "Traditional Knowledge, Indigenous Green Vegetables, and Health Security: Exploring Livelihood Practices within African Traditions." International Journal of Health, Wellness, and Society 4, no. 3-4 (2015): 47–57. http://dx.doi.org/10.18848/2156-8960/cgp/v04i3-4/41115.

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Ferrier, Jonathan. "Ethnobiology of Northeastern Turtle Island Food & Medicine: Summary of an NSIS Lecture." Proceedings of the Nova Scotian Institute of Science (NSIS) 50, no. 2 (March 11, 2020): 223. http://dx.doi.org/10.15273/pnsis.v50i2.9995.

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Food, medicine, and material culture are related topics. Securing access requires a respect for the natural laws of the environment. With examples from the Mississaugas of the Credit First Nation (in Ontario), Mi’kmaq First Nation, and global indigenous nations, we observe that indigenous peoples are natural leaders for achieving an ecological balance with our oral stories that document our traditional observations for millennia. Indigenous spirituality and ecological ways of knowing provide solutions for dealing with climate change, local food, medicine, and material security. With ethnobiology, we awaken native linguistic knowledge, traditions in medicine and foods, and discover designs that were laid dormant by colonization. Native languages and verbal traditions carefully describe a holistic role that applies to the land, while acknowledging all our relationships with water, plants, medicines, fish, flyers and crawlers, emphasizing their importance to all.

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Jacob, Michelle M., Kelly Gonzales, Chris Finley, and Stephany RunningHawk Johnson. "Theorizing Indigenous Student Resistance, Radical Resurgence, and Reclaiming Spiritual Teachings about Tma’áakni (Respect)." Religions 10, no. 4 (April 23, 2019): 286. http://dx.doi.org/10.3390/rel10040286.

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Indigenous dispossession and environmental devastation are intertwined outcomes of settler colonialism’s cycle of violence. However, indigenous people continue to draw from cultural and spiritual teachings to resist such forms of violence, and engage in what Leanne Simpson calls “radical resurgence.” Our paper analyzes the Yakama elders’ teachings about Tma’áakni (Respect), to examine principles and forms of indigenous resistance and resurgence, demonstrated by indigenous students in support of the NoDAPL(No Dakota Access PipeLine) movement. Elders’ teachings, which are rooted in spiritual traditions held by indigenous peoples since time immemorial, are useful for understanding and articulating the importance of the contemporary indigenous student activism. We assert that indigenous people, drawing from intergenerational forms of teaching and learning, provide systemic alternatives that can simultaneously protect the sacred, and heal social and ecological devastations by reclaiming indigenous cultural teachings and traditions that resist settler colonial paradigms.

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Holland-Lulewicz, Jacob, Victor D. Thompson, James Wettstaed, and Mark Williams. "Enduring Traditions and the (Im)materiality of Early Colonial Encounters in the Southeastern United States." American Antiquity 85, no. 4 (July 15, 2020): 694–714. http://dx.doi.org/10.1017/aaq.2020.40.

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Hernando de Soto's expedition through the southeastern United States between 1539 and 1543 is often regarded as a watershed moment for the collapse of Indigenous societies across the region. Historical narratives have proposed that extreme depopulation as a result of early contact destabilized Indigenous economies, politics, networks, and traditions. Although processes of depopulation and transformation were certainly set in motion by this and earlier colonial encounters, the timing, temporality, and heterogeneous rhythms of postcontact Indigenous histories remain unclear. Through the integration of radiocarbon and archaeological data from the Mississippian earthen platform mound at Dyar (9GE5) in central Georgia, we present a case of Indigenous endurance and resilience in the Oconee Valley that has long been obfuscated by materially based chronologies and typologies. Bayesian chronological modeling suggests that Indigenous Mississippian traditions persisted for up to 130 years beyond contact with European colonizers. We argue that advances in modeling radiocarbon dates, along with meaningful consultation/collaboration with descendant communities, can contribute to efforts that move us beyond a reliance on materially based chronologies that can distort and erase Indigenous histories.

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Pierotti, Raymond. "Indigenous Concepts of ‘Living Systems’: Aristotelian ‘Soul’ meets Constructal Theory." Ethnobiology Letters 6, no. 1 (August 14, 2015): 80–88. http://dx.doi.org/10.14237/ebl.6.1.2015.420.

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I examine similarities among the ways of thinking concerning the natural world of Indigenous peoples of North America and Australia and two aspects of Western Science from different historical periods. The first comparison is with constructal theory, a set of ideas and models recently developed to explain how ‘design’ arises in both biotic and abiotic systems. Both traditions emphasize the importance of flow and motion and how these generate connections, not only within biotic systems, but also between biotic and abiotic phenomena. The second comparison goes back to the beginnings of the Western scientific tradition, and involves the Aristotelian concept of the ‘soul,’ an entity which is not considered to be supernatural, but more of an emergent property of living systems that also involves flow, especially of heat and air within living systems. Both comparisons reveal that indigenous knowledge is thoroughly scientific, but not in the sense characterized by the Baconian/Cartesian tradition, which is more focused on mechanism and application to human affairs than to understanding how natural systems actually function. Indigenous knowledge focuses more on relationships than on mechanisms, and thus is best compared to Western scholarly traditions that also emphasize relationships and emergent properties.

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Ryandita, Fira Regina, Diana Hernawati, and Rinaldi Rizal Putra. "INDIGENOUS PEOPLE KAMPUNG KUTA KABUPATEN CIAMIS: KAJIAN ETNOBOTANI PEMANFAATAN KELAPA (Cocos nucifera L.)." Florea : Jurnal Biologi dan Pembelajarannya 7, no. 2 (November 26, 2020): 54. http://dx.doi.org/10.25273/florea.v7i2.7886.

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<p><em>Cocos nucifera L. is a plant species from the Areacaceae family which is widely used by the indigenous people of Kampung Kuta, Ciamis Regency. The indigenous people of Kampung Kuta are still upholding the traditions of life to maintain the balance of nature and the local socio-cultural order, but it is very unfortunate that the use of Cocos nucifera L. by the indigenous people of Kampung Kuta has not been documented in writing, so they are afraid of community traditions and local wisdom values. existing ones can be lost. For this reason, this study aims to describe the ethnobotany of the use of Cocos nucifera by the indigenous people of Kampung Kuta. This research was conducted in Kuta Traditional Village in June 2020, this research is a qualitative descriptive study using the phenomenological method, data collection using purposive sampling technique with semi-structured interviews. The informants in this study amounted to 20 people, namely 13 women and 7 men with an informant age range of 30-67 years. The results showed that there were 19 ways to use coconut which were classified into 5 categories of use, namely as a food source, building materials, used as medicinal plants, handicrafts and traditional ceremonies.</em></p>

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Sharma Vassvik, Tuula. "VUOIŊŊALAŠVUOHTA—Sámi Spirituality, Yoik and Its Relations." Religions 11, no. 10 (October 10, 2020): 512. http://dx.doi.org/10.3390/rel11100512.

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The subject of identity is important in today’s political landscape. This article explores the way in which indigenous identity in particular is a contested subject, taking into account the way indigeneity in itself was, and still is, created within colonial contexts. The “validity” of indigenous peoples and their political aims, as well as their right to live according to their own cultural paths, will often be determined according to racist ideas connected to authenticity and its stereotypical demands. Such concepts can furthermore turn inward, disconnecting indigenous peoples from their own heritage. How ideas of authenticity affect indigenous individuals and their processes of identification serves as a central question within this text. Central to the Standing Rock movement was the focus on spirituality and religion grounded in Lakota traditions and other indigenous cultures. The text accounts for how these practices affected Marielle Beaska Gaup, Sámi artist, activist, and mother, especially through her experiences as a juoigi, a traditional Sámi yoiker. The ever-present singing and drumming at camp, chiefly during the summer, tied the mundane and ritualistic together, a characteristic mirroring traditional Lakota and Sámi ways of life, in which the spiritual at times seem to be an integral part of daily life. Building upon Marielle’s observations, the text looks at the way indigenous people’s relationships with spiritual traditions can affect processes of identification, and how indigenous identity can be intimately link to its spiritual heritage. This article employs indigenous methodologies, centering research on Sámi and indigenous perspectives, values and agendas. Marielle’s reflections contribute to the exploration of the connections between spirituality and Sámi identities; furthermore, they enable us to connect ideas about moving beyond the authoritarian ideals of “authentic identities”, through re-centering on indigenous experiences and processes of identification My main source is Marielle’s interview and articles based on interviews with people from Standing Rock The analysis centers on Marielle’s thoughts together with my own, with support from indigenous researchers bringing their own knowledge about identity and spirituality forward.

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Taja, Nadri, and Rika Sartika. "EXPLORATION OF THE VALUE OF LOCAL WISDOM OF THE CIRENDEU INDIGENOUS COMMUNITY AS A SOURCE OF ISLAMIC CHARACTER EDUCATION." Ta dib : Jurnal Pendidikan Islam 10, no. 1 (June 1, 2021): 73–84. http://dx.doi.org/10.29313/tjpi.v10i1.7845.

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The life of the Cirendeu indigenous people has become one of the village icons with a unique culture that is diverse in their customs and traditions. The culture of this community is classified as still holding a fairly strong tradition from its ancestors, marked by socio-cultural conditions which are prerequisite for the values of local wisdom. So that the complex substance of the values of local wisdom in the Cirendeu community can be revealed as a source of Islamic character education in this study. This research uses ethnographic methods to explore the values of local wisdom in the Cirendeu indigenous people. The results show that in the religious aspect, there are four main points, namely the prohibition of taking the rights of others, the prohibition on imposing other people's beliefs, mutual cooperation and tolerance. In the socio-cultural aspect, it shows that the indigenous people of Cirendeu are principled and adhere to the old traditions and follow the flow of changing times (protecting the time of the era). Meanwhile, the source of Islamic character education from the indigenous Cirendeu community refers to the meaning of symbolic, empirical, aesthetic, ethical, synoetic, and synoptic life.

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Ali, Wahab. "An Indigenous Academic Perspective to Preserving and Promoting Indigenous Knowledge and Traditions: A Fiji Case Study." Australian Journal of Indigenous Education 46, no. 1 (November 23, 2016): 80–91. http://dx.doi.org/10.1017/jie.2016.25.

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Indigenous knowledge is multidimensional encompassing the beliefs, practices, arts, spirituality and other forms of traditional and cultural experiences that belong to Indigenous communities globally. In order to protect, preserve and recognize the knowledge of the Indigenous people of Fiji, known as the iTaukei, the University of Fiji has established a Centre for iTaukei Studies. The Centre apart from its cultural dimension has adopted the western system of disseminating knowledge through publications, text books and teacher education programmes. While maintaining the importance of preserving the originality of the Indigenous cultural identity and practices, the paper highlights how the infusion of the cultures of the Indigenous people and that of the Indo-Fijians, who have co-existed together for over 100 years, has shaped the unique multicultural landscape in Fiji.

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Beringer, Almut. "On Ecospirituality: True, Indigenous, Western." Australian Journal of Environmental Education 15 (1999): 17–22. http://dx.doi.org/10.1017/s0814062600002561.

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AbstractThis article is critical of the Infusion of pseudo-spiritualities in the form of non-legitimised indigenous wisdom and activities in environmental education. Drawing on a definition of true ecospirituality, the doctrine of the world soul, a teaching from western traditions, is presented as a viable alternative in the search for re-enchantment. Implications for environmental educators are addressed.

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Devere, Te Maihāroa, Solomon, and Wharehoka. "Tides of Endurance: Indigenous Peace Traditions of Aotearoa New Zealand." ab-Original 3, no. 1 (2019): 24. http://dx.doi.org/10.5325/aboriginal.3.1.0024.

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Yih Jiun, Peter Wong. "Indigenous, local and regional traditions: Views from ritual and ceremony." International Journal of Asia Pacific Studies 16, no. 2 (July 15, 2020): 1–9. http://dx.doi.org/10.21315/ijaps2020.16.2.1.

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Reade, Carol, and Mark McKenna. "Indigenous Conflict Management Traditions and Industrial Peace: A Leveraging Model." Academy of Management Proceedings 1, no. 1 (April 16, 2013): aomafr.2012.030. http://dx.doi.org/10.5465/aomafr.2012.0301.

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Ye-kyoum Kim. "Indigenous images of women in Minahasan narrative traditions and adat." Southeast Asian Review 25, no. 2 (May 2015): 127–64. http://dx.doi.org/10.21652/kaseas.25.2.201505.127.

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Fuller, Sharon Y. "Indigenous Ontologies: Gullah Geechee Traditions and Cultural Practices of Abundance." Human Ecology 49, no. 2 (February 23, 2021): 121–29. http://dx.doi.org/10.1007/s10745-021-00215-2.

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Olupona, Jacob. "Rethinking African Religious Traditions in Local and Global Context." Numen 22, no. 1 (February 11, 2020): 13–25. http://dx.doi.org/10.34019/2236-6296.2019.v22.29606.

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Journal articles on the topic 'Indigenous traditions'

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