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Caribbean social issues, like so many other global issues, are often researched and addressed using traditional Western philosophies and methodologies. However, some societies have criticized the use of Western approaches recognizing their unsuitability to accurately assess the distinctive culture, identity, and overall social structures of these societies. An investigation of the use of Caribbean research methodologies or approaches revealed that there is a significant absence in the use of culturally specific ways of conducting research in the Caribbean region and diaspora. This pattern was found to be consistent with the authors' findings from a critical review of research methodologies used by postgraduate scholars in investigating Caribbean-related issues in the past 10 years. As a result, this article lobbies for the promotion of more culturally specific and relevant Caribbean research approaches that are respectful of the worldviews and practices of locals within the region. [ABSTRACT FROM AUTHOR]

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Why talk of indigeneity rather than of Indigenous peoples? This report examines the critical purchase on questions of inequality, subjectivity and power offered by critical geographies of indigeneity. In comparison with accounts that treat indigeneity as relational with nature and the more-than-human, the report highlights literature that examines indigeneity as relational with deeply historical, institutionalized and power-inflected ontologies. To think about settler colonialism as an ongoing effect, not a singular event, recognizes how patterns of engagement with and oppression of indigeneity pervade the colonial present and its geographies beyond the specific locales associated with Indigenous peoples. Finally, the report examines how indigeneity figures in the geography discipline’s knowledge production, and argues that worldly Indigenous ontologies are theorizing the world precisely because they are forced to apprehend, appraise and then rethink ‘universals’. [ABSTRACT FROM AUTHOR]

Like indigenous peoples globally, Mäori are over-represented among the homeless population due to processes of colonialism, disruptions and continued socio-economic marginalization. This article explores how, through gardening and other everyday practices, a group of older Mäori men who are homeless find respite, reconnection, a sense of belonging, and remember Mäori ways of being. We consider how the regular participation of these men also contributes to the reconciliation of the marae (communal complex used for everyday Mäori life) space that has been reclaimed by Ngäti Whätua (local Auckland tribe) after a lengthy hiatus. Our analysis foregrounds the importance of core values of manaakitanga (care for others), whanaungatanga (relationships based on shared experience or kinship) and wairuatanga (spirituality) for responses to Mäori homelessness. [ABSTRACT FROM AUTHOR]

For the most part, the story of the Australian Indigenous land rights struggle has been told by the Australian media - media that have attracted consistent criticism for their portrayal of Indigenous Australians. On the other hand, Australia boasts a vibrant and accomplished Indigenous media sector that has also told the land rights story from a different perspective, albeit to a much smaller audience. The authors are currently a part of a research team seeking to provide a critical analysis of historical and contemporary representations of the land rights movement and the broader struggle for indigenous rights and equality in Queensland. The project seeks to challenge the prevailing dialogue by focusing on the perspectives of people who have been (and still are) involved in the land rights movement. Prioritising and exploring such alternative perspectives will not only present the opportunity to reconsider the role of media representations, but will also enable an Indigenous 'take' on them to emerge. This article presents our approach and rationale, discussing the methodological possibilities and challenges of research with Indigenous communities, which ultimately seeks to redress media imbalance and injustice by a retelling that elevates Indigenous voices, stories and pictures. [ABSTRACT FROM AUTHOR]

CHILD CARE FOR INDIGENOUS CHILDREN provides an important site for early health and wellbeing interventions, and smooths the transition to school. It is demonstrably protective for children vulnerable to abuse and neglect. Furthermore, employment in child care and/or having access to child care in order to take up other employment provides a pathway towards a productive future. Given that formal child care provides for a range of beneficial outcomes for children in significantly disadvantaged positions, how can more Indigenous children and their families be encouraged to participate in such care, especially in a mainstream setting? The following paper draws upon a broad-based consultation funded by the Australian Government and conducted throughout 2005-2006 to respond to this question. The research methods included focus groups, community consultations, and interviews with key stakeholders in the childcare sector in order to identify the key issues regarding the challenges of childcare services for Indigenous families and service providers. The literature and the research findings highlight that, for mainstream child care to be an effective option for Indigenous children, it must take a broad role by providing high-quality, inclusive and community-specific services based on family and community involvement, and culturally relevant child care and programming. [ABSTRACT FROM AUTHOR]

Based on fieldwork, this article examines various aspects of tribal migration from the Northeast frontier of India to Delhi, a phenomenon which increased rapidly in the last half decade or so. This offers insights into four important interlinked processes. First, such migration indicates significant changes taking place in the Northeast itself. While many migrants leave the region to escape conflict, many more simply seek to find work, pursue education and fulfil changing aspirations. Second, tribal migration to Delhi reveals the ways in which the city itself has been changing. While tribal migrants search out employment opportunities in neoliberal capitalist spaces, employers in such spaces have specific reasons to desire tribal labour, particularly in shopping malls and call centres. Third, tribal migrants encounter racism and discrimination in Delhi and their experiences reveal how racial issues function and are debated today within India. Fourth, tribal migrants themselves embody the dramatic discord between the ways tribals see themselves and the ways they are perceived in India. [ABSTRACT FROM PUBLISHER]

In this article we argue that spatial distance and historic socio-ethnic boundaries play a critical role in determining the relative priority given to groups that are marginally placed. These priorities are materialized through law. We utilize theories that understand 'reality' as something socially constructed: our impressions of the structure of everyday life are mediated in large part by our primary social group interactions. We profile the spatial distribution and relative segregation of Indigenous Australians, from urban to remote regional contexts. Our data highlights how even a predominantly urban Indigenous population remains out of the sight and mind of social and political actors due to its small numerical size and perceived social difference. We move to explain public policy formulation in terms of orientations that are influenced by the spatiality of social affiliations. We suggest that the spatially-bounded patterning of black and white lives supports the continued burial of Indigenous life. The socio-spatial construction of Indigenous life for white and other Australians has enabled both aggressive and neglectful policy instruments in which Aboriginal life appears as something that is politically, legally and spatially marginal. [ABSTRACT FROM AUTHOR]

In June 1990, the Confederation of Indigenous Nationalities of Ecuador (CONAIE) led a massive uprising against their social, economic, and political marginalization. The protest altered the political landscape of Ecuador and gave that country a reputation as home to some of the strongest and best-organized social movements in South America. Two decades later—this year, 2010—the children of the leaders of that historic uprising continued to lead mobilizations against the government. This time, however, Rafael Correa, whom many saw as emblematic of Latin America's shift to the left, was in power. What explains indigenous protest against a leftist government? Was Correa not a true leftist, as some militants alleged? Or was this yet another example of a white urban left failing to take the concerns of rural indigenous communities into account? Recent developments point to an alternative explanation: Indigenous movements have become more conservative and have discarded a strategy of building coalitions that had brought them so much success in the twentieth century. [ABSTRACT FROM AUTHOR]

Several of the arguments made in this article rarely appear in the existing literature of indigenousness. First, that the nature of indigenousness may not be stable. This article examines the formation and reformation process of Taiwanese indigenousness with a focus on the latter. Second, the driving force of indigenousness might be economic. This article argues that the driving force of the formation process of Taiwanese indigenousness is more political than cultural, whereas that of the reformation process is more economic than political. Third, the key element of indigenousness is "attachment to the land," not "aboriginal people." In the formation process of Taiwanese indigenousness, physically residing in Taiwan was deemed important to show attachment to Taiwan. However, transmigration process influences the reformation process of the Taiwanese indigenousness so that one can show attachment through actions overseas. Fourth, in a transnational social field, new strategies to keep or reform indigenousness might be developed. This article introduces two strategies the Taiwanese government has used to ensure that Taiwanese people in China keep their attachments to Taiwan. In this article, these two strategies are named graduated sovereignty and governance of spatial movements. [ABSTRACT FROM AUTHOR]

This article situates the phenomenon of indigenous cultural festivals in the context of globalization. It sees indigenous cultural performances as an assertion of rights and a call to recognition, while also embodying performative ethics that at times exceed these liberal discourses. Cultural festivals are one of the few consistently positive spaces for indigenous communities to forge and assert a more constructive view of themselves, both intergenerationally and as part of a drive for recognition and respect as distinct cultures in local, national, and international contexts. Through a comparative consideration of the Merrie Monarch Festival in Hawaii and Garma in remote northern Australia, this article argues that cultural festivals provide a potent space for intercultural accommodations to be negotiated on largely indigenous terrain. These events strengthen indigenous agency and reset the terms of cross-cultural engagements and contested sovereignties for at least the duration of these staged encounters. [ABSTRACT FROM AUTHOR]

"Te Ipukarea" is symbolic of who we are as a people of the Cook Islands, firmly rooted and grounded in our belief systems, epistemologies, traditions and customs, culture and language. In the cosmology of today's fast and changing world it is imperative that we stand tall in our pride; in our knowledge and wisdom (Tu Rangatira) of who we are; individually; and most importantly, as a collective entity in the Cook Islands, Aotearoa, Australia, Pasifika and other parts of the world. The survival of our language and culture is dependent on our collective willpower and the conscientisation of our minds and spirits in reclaiming, reaffirming and recreating the very fabric and matrix of our indigeneity as the people of the Cook Islands, so that this generation and every generation to follow can stand tall with pride and resilience, confident in the knowledge of who they are, and determined to live their indigeneity. [ABSTRACT FROM AUTHOR]

This paper provides theoretical insights into Aboriginal educational and social transformation in Canada from an historical perspective. For almost a century, "decolonization" has been the most effective, and yet most commonly deployed conceptual tool in the writings on Aboriginal education. As an alternative to the decolonization paradigms, this paper suggests that postcolonial theory provides a more comprehensive, yet flexible conceptual framework to the understanding of historical and genealogical intricacies of Aboriginal education in Canada. In the process, theoretical underpinnings, questions, and situations inspired by the experiences of comparative colonialisms (such as the non-settler colonialisms) are discussed in conjunction with Canada's Aboriginal education. [ABSTRACT FROM AUTHOR]

One of the ongoing struggles of indigenous people against colonization is to be able to exercise the fundamental right to represent themselves and to speak to the dominant society with their own voices and words, rather than to be spoken of or about. This essay discusses the mainstream academic peer review process and the suppression of indigenous standpoints by the dominant culture. The essay goes on to analyze the ways in which one mainstream international academic journal accepted and contained the expression of an indigenous standpoint by then inviting a response from a mainstream scholar who largely delegitimized the indigenous voice, at which point the inquiry ended. [ABSTRACT FROM AUTHOR]

Indigenous peoples throughout the world are experiencing the full presence of injustice in the form of duplicitous development schemes, poverty, landlessness, dispossession, political and religious oppression, and genocide. They resist the injustices, yet resistance is only part of the struggle. Protests, social movements, and organizations such as the Indigenous Environmental Network engage in similar struggles against injustice and for nature. A crucial feature of indigenous peoples is their substantive reliance on the interrelatedness of nature. Today's call for, and acceptance of, global diversity is limited when it is built within the constraints of modern nation-states, which often view diversity as deviance if it does not conform to modern norms and definitions. Traditional indigenous knowledge can provide some inclusive approaches to current environment problems and critical ideas on how to improve our questions to create more equitable, less oppressive structures from which to approach the numerous crises. [ABSTRACT FROM AUTHOR]

This article reviews discussions and case studies of indigenous peoples, especially American Indians (Lakota, Navajo, and Wampanoag), the Zapatista movement, Latin American examples (Mapuche, Guarani, and Miskito), the Adevasi in India, and the Maori, adding short sketches of Kurds in the Middle East, Pashtun in Pakistan and Afghanistan, and cases from Africa and southeast Asia to develop a general indigenous model, including social systems of decision making, economic distribution, land tenure system, and community relations. The authors present two such models, one on indigenous revitalization and another on the resistance to state domination and the forces of globalization, especially in respect to neoliberalism, and then the authors make an applied analysis toward indigenous peoples' struggles globally. [ABSTRACT FROM AUTHOR]

Globalization has created the space for indigenous peoples to seek rights in new and creative ways. This article introduces the relational concept between indigenous peoples and others. Then it defines human rights and identifies three generations of human rights as expressed in doctrine and the protections they provide. After discussing the application of human rights to indigenous peoples, the author examines human rights in two cases: the Native Hawaiian sovereignty movement and the Zapatistas (Maya) movement. In each case she seeks to discover which structure—either the state or international system—offers greater openings for the rights that the indigenous groups seek. To discover the range of rights apportioned to indigenous peoples, the author also looks at several state constitutions in the Americas. The findings suggest that the rights of indigenous peoples are better protected by international doctrine. [ABSTRACT FROM AUTHOR]

This article argues that since the election of his Coalition government in 1996, John Howard and his conservative allies in government and the media have waged a long campaign to influence the representation and public understanding of Australian history. They have sought to play down the historical harm done to Indigenous Australians and to emphasize more affirming stories of the rise of a new, democratic nation. The conservatives' waging of the "history wars" has been motivated by neoconservative ideology imported from the United States, the political interests of the Coalition government, and the personal background and convictions of the prime minister. Despite sustained criticism of the Australian Broadcasting Corporation as well as the National Museum of Australia and many academic historians, and despite attempts to institute a national history curriculum, this article concludes that the history wars, for all their smoke and fury, have had only transient effects on the practice of Australian history. [ABSTRACT FROM AUTHOR]

Reports on the racial history and ethnic differences of black and white women in Australia. Racial features; How racial privilege and disadvantage are structured within feminist places; Problems of co-option and participation in a white supremacist state; Accounts of colonial relationships between white and indigenous Australian women; Development of the multicultural discourse in the 1970s.

The article focuses on the social integration of the disadvantaged and vulnerable social groups such as the poor and indigenous people. In contrary to social inclusion, it defines social exclusion as a social process deemed of being shut out from any of the social, economic, political or cultural system that establish an individual's integration into society. On the part of migrants and indigenous peoples, it notes that the need of social integration is somewhat problematic. In Europe, it says that there were ongoing debates concerning the social integration of migrants and indigenous people due to security threats following the evenements of 2001 in the U.S. Another factor that hinders the successful implementation of social integration among countries in Europe is multiculturalism.

Indigenous communities from around the world, and particularly marginalized youth from within these communities, have not always been adequately included and valued as potential collaborators in various research processes. Instead, research has relegated Indigenous youth to subjects where adults, operating primarily from Western knowledge positions and assumptions, remain the experts. Given the role of research in informing programs and policies, the ways research meaningfully engages and includes Indigenous youth are of key concern. This article presents experiences gained throughout the duration of a study that sought to identify the knowledge, resources, and capabilities required to support the health, resilience, and well-being of Indigenous youth within an urban Canadian context. In particular, this article focuses on methods and approaches of integrating Indigenous knowledge systems throughout the research process and how this can in turn foster meaningful and transformative engagements with Indigenous youth. We argue for the importance and value of traditional cultural practices and knowledge systems and what we call ceremonies of relationships, existent within Indigenous communities around the world, and how their integration in research processes can support constructive and meaningful engagements with Indigenous youth research collaborators. [ABSTRACT FROM AUTHOR]