Relevant bibliographies by topics / Linda Tuhiwai Smith

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Academic literature on the topic 'Linda Tuhiwai Smith'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Linda Tuhiwai Smith"

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McDonough, Sara. "Decolonizing Methodologies: Research and Indigenous Peoples by Linda Tuhiwai Smith." Collaborative Anthropologies 6, no. 1 (2013): 458–64. http://dx.doi.org/10.1353/cla.2013.0001.

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Cleaves, Wallace. "From Monmouth to Madoc to Māori." English Language Notes 58, no. 2 (October 1, 2020): 21–34. http://dx.doi.org/10.1215/00138282-8557820.

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Abstract This essay examines how Indigenous research methodologies can be usefully applied to medieval texts. It does this by recounting and engaging with personal experience and by interrogating how research is deployed for colonial purpose. The use of medieval English texts by early modern and later colonial proponents and apologists, particularly John Dee, emphasize the inherent colonial purpose of traditional research methodologies. These processes are contrasted with Indigenous research methodologies, particularly those proposed by Linda Tuhiwai Smith, and the author’s own personal experience and that of his tribal nation of how Indigenous memory and inquiry can inform research practices that are relational and not exploitive.
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Pope, Clive C. "Book review: Norman Denzin, Yvonna Lincoln and Linda Tuhiwai Smith (eds), Handbook of Critical and Indigenous Methodologies." Qualitative Research 11, no. 6 (December 2011): 756–58. http://dx.doi.org/10.1177/1468794111412262.

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4

Louie, Dustin William, Yvonne Poitras-Pratt, Aubrey Jean Hanson, and Jacqueline Ottmann. "Applying Indigenizing Principles of Decolonizing Methodologies in University Classrooms." Articles 47, no. 3 (December 20, 2017): 16–33. http://dx.doi.org/10.7202/1043236ar.

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This case study examines ongoing work to Indigenize education programs at one Canadian university. The history of the academy in Canada has been dominated by Western epistemologies, which have devalued Indigenous ways of knowing and set the grounds for continued marginalization of Indigenous students, communities, cultures, and histories. We argue that institutions of higher learning need to move away from the myopic lens used to view education and implement Indigenizing strategies in order to counteract the systemic monopolization of knowledge and communication. Faculties of education are taking a leading role in Canadian universities by hiring Indigenous scholars and incorporating Indigenous ways of knowing into teacher education courses. Inspired by the 25 Indigenous principles outlined by Maōri scholar Linda Tuhiwai Smith (2012), four Indigenous faculty members from Western Canada document effective decolonizing practices for classroom experience, interaction, and learning that reflect Indigenous values and orientations within their teaching practices.
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Louie, Dustin William, Yvonne Poitras-Pratt, Aubrey Jean Hanson, and Jacqueline Ottmann. "Applying Indigenizing Principles of Decolonizing Methodologies in University Classrooms." Canadian Journal of Higher Education 47, no. 3 (December 20, 2017): 16–33. http://dx.doi.org/10.47678/cjhe.v47i3.187948.

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This case study examines ongoing work to Indigenize education programs at one Canadian university. The history of the academy in Canada has been dominated by Western epistemologies, which have devalued Indigenous ways of knowing and set the grounds for continued marginalization of Indigenous students, communities, cultures, and histories. We argue that institutions of higher learning need to move away from the myopic lens used to view education and implement Indigenizing strategies in order to counteract the systemic monopolization of knowledge and communication. Faculties of education are taking a leading role in Canadian universities by hiring Indigenous scholars and incorporating Indigenous ways of knowing into teacher education courses. Inspired by the 25 Indigenous principles outlined by Maōri scholar Linda Tuhiwai Smith (2012), four Indigenous faculty members from Western Canada document effective decolonizing practices for classroom experience, interaction, and learning that reflect Indigenous values and orientations within their teaching practices.
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6

Figueroa, Yomaira C. "Faithful Witnessing as Practice: Decolonial Readings ofShadows of Your Black MemoryandThe Brief Wondrous Life of Oscar Wao." Hypatia 30, no. 4 (2015): 641–56. http://dx.doi.org/10.1111/hypa.12183.

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This article considers María Lugones's concept of faithful witnessing as a point of departure to think about the ethics and possibilities of faithful witnessing in literary contexts. For Lugones, faithful witnessing is an act of aligning oneself with oppressed peoples against the grain of power and recognizing their humanity, oppression, and resistance despite the lack of institutional endorsement. I engage the work of Linda Tuhiwai Smith, Denise Oliver, and other scholars who offer methodologies and discourses on recognition, witnessing, and resistance. I argue that the feminist philosophical concept of faithful witnessing is a critical element of reading decolonial imaginaries. The article undertakes close readings of two novels in the Afro‐Latinx and Afro‐Hispanic tradition: Donato Ndongo'sShadows of Your Black Memoryand Junot Díaz'sThe Brief Wondrous Life of Oscar Wao. In these readings, the concept of faithful witnessing enriches the analysis of religious colonization and the gender violence inherent to coloniality.
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7

Paasche, Karin Ilona. "The Linguistics of Literature in Education: African Literature in African Universities." New Trends and Issues Proceedings on Humanities and Social Sciences 2, no. 9 (April 6, 2017): 65–74. http://dx.doi.org/10.18844/prosoc.v2i9.1086.

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Teaching African Literature - the English text - would seem to be a replicable skill across continents and countries. Experience shows that understanding texts depends less on the lecturer’s skills and more on student perceptions. Since the inventions of the Gutenberg Press and subsequently of “Oral Man” the story of Africa has been the story about Africa. Linda Tuhiwai Smith (2012) speaks of deliberate attempts “to destroy every last remnant of alternative ways of knowing and living, to obliterate collective identities and memories and to impose a new order” on the colonized. Education has been one of the chief instruments in this process, systematically alienating students from their cultural roots. Today as African writers learn to tell the story of Africa, African students are less able to relate to these literary texts than for example students in a German university. Even though texts reflect their own culture, they resist the “other ways of knowing” Tuhiwai Smith speaks about and force internalized perceptions of their own selves on to narrative texts. Careful linguistic analysis provides students with the opportunity to re-connect with the cultural values a foreign-based education system has attempted to abolish from their cultural memory. The tools provided by critical discourse analysis are invaluable in helping students understand differences in approach in literature; they become a means for students to hear the extent of cultural and personal alienation from their own selves, and to re-connect. This paper explores what happens when students are almost totally alienated from the culture as reflected in their own literature written in the colonizer’s language. It seeks an approach that makes fruitful learning possible as African students study the works of South African novelist Zakes Mda; Zanzibari novelist Abdulrazak Gurnah and Malian filmmaker Cheik Oumar Sissoko. Â
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8

Stone-Mediatore, Shari. "Global Ethics, Epistemic Colonialism, and Paths to More Democratic Knowledges." Radical Philosophy Review 21, no. 2 (2018): 299–324. http://dx.doi.org/10.5840/radphilrev20182679.

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In recent decades, the literature of global ethics has promoted greater and more rigorous attention to transnational moral responsibilities. This essay argues, however, that prominent global-ethics anthologies remain burdened by Eurocentric/colonialist elements that contradict efforts to build more ethical transnational communities. Drawing on scholars of coloniality, including Enrique Dussel, Anibal Quijano, and Linda Tuhiwai Smith, the essay traces colonialist elements in deep structures of prominent global ethics texts. It examines how, even when texts argue for aid to the poor, these elements foster tendencies in the affluent world to detach from and dehumanize people on the other side of global hierarchies. They also deprive academic readers of the insights of grassroots global-justice struggles. The essay concludes by sketching some directions that those of us who study and teach global ethics might pursue in order to unsettle colonialist baggage and cultivate skills and relationships more conducive to ethical global communities.
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9

George, Lily. "Stirring up Silence." Commoning Ethnography 1, no. 1 (December 18, 2017): 1. http://dx.doi.org/10.26686/ce.v1i1.4139.

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In 1999, Linda Tuhiwai Smith wrote that ‘The word ... ‘research’ is probably one of the dirtiest words in the indigenous world’s vocabulary. When mentioned in many indigenous contexts, it stirs up silence, it conjures up bad memories, it raises a smile that is knowing and distrustful.’ (1). Despite the efforts of many, anthropology in Aotearoa/New Zealand has a history of silence, possibly based on the memories of practitioners who, from the 1980s, lived through times of deep mistrust of anthropologists by Māori. As a student, then practitioner, of anthropology, I received many challenges to my status as an anthropologist and an indigenous academic from both indigenous and non-indigenous academics. Perhaps in order for anthropology to continue to have meaning for Māori and other indigenous peoples in Aotearoa, we need to thoroughly stir up that silence to see what lies beneath in order to fully engage in a truly meaningful relationship.
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10

Lehman, Kathryn. "Beyond Academia: Indigenous media as an intercultural resource to unlearn nation-state history." Revista Tempos e Espaços em Educação 10, no. 21 (March 15, 2017): 29–40. http://dx.doi.org/10.20952/revtee.v10i21.6330.

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This article proposes that settler communities cannot teach or understand our shared intercultural history without listening to ideas presented by Indigenous communities about their own history in lands currently occupied by modern nation- -states. This history enables us to understand the power of the ethnographic gaze and its relation to The Doctrine of Discovery (1493), which extinguished Indigenous rights to lands and resources, rights later transferred to the modern nation- -states through the legal notion of “eminent domain”. These rights include the ownership of intangibles such as the image and storytelling through photography and film. Maori scholars Linda Tuhiwai Smith, Barry Barclay and Merata Mita are cited on knowledge production, copyright and image sovereignty to decolonise our understanding of the right to self-representation. The study includes a brief analysis of films that help decolonise an ethnographic gaze at these relationships, particularly the Brazilian documentary “O Mestre e o Divino” by Tiago Campos Torre (2013).Keywords: Indigenous peoples. Nation-state history. Film. Self- -determination.
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Books on the topic "Linda Tuhiwai Smith"

1

Lee, Emma, Linda Tuhiwai Smith, and Jen Evans. Decolonizing Methodologies 20 Years On: Indigenous Essays in Honour of Linda Tuhiwai Smith. Zed Books, Limited, 2021.

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2

Lee, Emma, Linda Tuhiwai Smith, and Jen Evans. Decolonizing Methodologies 20 Years On: Indigenous Essays in Honour of Linda Tuhiwai Smith. Zed Books, Limited, 2021.

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Book chapters on the topic "Linda Tuhiwai Smith"

1

Tuhiwai Smith, Linda. "Linda Tuhiwai Smith: Transforming education." In The Best of e-Tangata. Bridget Williams Books, 2017. http://dx.doi.org/10.7810/9780947518455_2.

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2

Carter, Christopher. "Conclusion." In The Spirit of Soul Food, 157–64. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252044120.003.0006.

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This chapter provides a review of the key arguments made within each chapter throughout the book and further explains how colonialism and coloniality have been the underlying assumptions that resulted in food and environmental injustice. As such, this chapter unpacks the ways in which this book attempts to dismantle and decolonize those assumptions. With respect to food injustice and decolonial thinking, this book has followed the suggestion of Indigenous scholar Linda Tuhiwai Smith and attempted to center the concerns and worldviews of Black people specifically and other people of color in general. This chapter explains how using a compassion-based approach to center the concerns and worldviews of Black people, helped develop answers to three questions crucial for the development of new foodways: who we are as human beings and Christians, who ought we to become, and how we should live in response to those answers.
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You might also be interested in the extended bibliographies on the topic 'Linda Tuhiwai Smith' for particular source types:
Journal articles
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