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Indigenous knowledge constitutes the dark side of global knowledge. They have been built as a counterpoint to the History of knowledge and rights. Aware of the difficulties that indigenous peoples have had to declare themselves as subjects of knowledge and rights, this work aims to address the narrative of these difficulties, as well as the dynamics and processes of construction of indigenous knowledge. For this we proceed from a critical-negative perspective suggesting the need for decolonization of Western methodologies, as well as the discourses of rights that have supported this process of knowledge construction. This critique will be a condition of possibility to enunciate the quality and difference of indigenous knowledge, as well as the projection that this differentiated way of understanding knowledge has and produces about rights. From there we will move towards the proposal of an "indigenous paradigm of knowledge", a condition of possibility to understand the approach of indigenous life. Finally we will make a conclusion evidencing how this look another, different on the (indigenous) knowledge, has important and serious repercussions to understand and build another human rights discourse. [ABSTRACT FROM AUTHOR]

This study presents the findings of interviews conducted on the Orang Asli and stakeholders concerning the issue of representation of the community in media. The main objective of this research was to investigate the views and opinions of the community and stakeholders concerning the portrayal of the Orang Asli community in local newspapers. Interviews were conducted with members of non-governmental organizations (NGOs), personnel from the Department of Orang Asli Development (JAKOA), journalists from mainstream Malaysian newspapers and Orang Asli individuals. Findings revealed that a number of opposing views could be traced in terms of the prejudiced treatment given to the community in media. The NGO members and the Orang Asli individual unanimously advocated the various plights faced by the Orang Asli community in their daily lives, apart from being discriminated in the media. On the contrary, JAKOA members and journalists interviewed rebutted the claim that discriminatory projection of the community existed in the selected newspaper. Such contrary findings call for more studies investigating the portrayal of the community in the media to be undertaken. [ABSTRACT FROM AUTHOR]

The article highlights the description of Colombia history with demographic growth among Indigenous Peoples. It focuses on Indigenous Peoples' languages represent their ancestral knowledge, their customs and a particular world vision linked to the land; also discusses the human rights of the country's Indigenous population.

This article brings the two questions, how and what we know, into a productive dialog to explain the difference between indigenous and scientific environmental knowledge. In the case I explore, scientists and Damara pastoralists (ǂnūkhoen) both relate the arrival of the rains in arid Namibia to the interplay between two winds. However, when it comes to explaining those observations, their accounts could hardly be more different. While Indigenous people understand the arrival of the rains as a play between loving and caring winds, scientists recognize them as a consequence of a shift of the Intertropical Convergence Zone. Building on Heidegger's phenomenology, I explore the relationship between the knower and the known. My main theoretical intervention is to show that Damara people and scientists have distinct ways of encountering the world: from someplace and from noplace. In those encounters, the weather is either enmeshed in forms of use in everyday skilled activity for rural pastoralists, or enframed by technology for scientists. By encountering the weather from someplace and from noplace, the world turns into a different place for each. The engagement with these weather worlds shows how ways of knowing the environment can be multiple, but they are not mutually exclusive. [Indigenous knowledge, weather, phenomenology, ontology, Heidegger] [ABSTRACT FROM AUTHOR]

A growing coalition of degrowth scholar-activist(s) seeks to transform degrowth into an interdisciplinary and international field bridging a rising network of social and environmental justice movements. We offer constructive decolonial and feminist critiques to foster their productive alliances with multiple feminisms, Indigenous, post-development and pluriversal thought and design (Escobar, 2018), and people on the ground. Our suggested pathway of decolonial transition includes re-situating degrowth relative to the global south and to Indigenous and other resistance movements. We see this decolonial degrowth as a profoundly material strategy of recovery, renewal, and resistance (resurgence) through practices of re-rooting and re-commoning. To illustrate what we mean by resurgence we draw from two examples where people are engaged in ongoing struggles to protect their territories from the impacts of rampant growth—Zapatista and allied Indigenous groups in Mexico, and three Adivasi communities in the Attappady region of southern India. They are building economies and ecologies of resurgence and simultaneous resistance to growth by deterritorialization. We argue that a decolonized degrowth must be what the growth paradigm is not, and imagine what does not yet exist: our separate and collective socio-ecological futures of sufficiency and celebration in the multiple worlds of the pluriverse. Together, the two cases demonstrate pathways to autonomy, sufficiency, and resurgence of territories and worlds, through persistence, innovation, and mobilization of traditional and new knowledges. We offer these as teachers for the transition to decolonial degrowth. [ABSTRACT FROM AUTHOR]

The focus of this article is on the key elements of anti-oppressive practices as examined by two Indigenous women who practice and teach anti-oppressive ways. Anti-oppressive living is characterized as a Way of Life that values the sacred and traditional teachings of various Indigenous cultures. The Medicine Wheel is discussed and highlighted as an effective teaching tool to examine anti-oppressive ways of living, practicing, and perspectives. [ABSTRACT FROM AUTHOR]

The diets of Indigenous people rely on food and medicinal plants harvested directly from the land and there is increasing concern from Indigenous knowledge holders over changes to the appearance and flavor of wild harvested food and medicinal plants. We collected samples of muskrat root, considered an important medicinal plant, at 11 traditional collection locations to quantify contaminants of concern. There were no spatial or temporal trends apparent and the risk via consumption was found to be very low. This study provides a "base" measure to which future samples may be compared, especially as development and other anthropogenic pressures increase. This study is also an example of how western science and Indigenous knowledge, can be merged for the benefit of both knowledge systems in what is known to Indigenous groups as etuaptmumk or 'two-eyed seeing'. [ABSTRACT FROM AUTHOR]

The author analyzes the food trading and sharing practices of Indigenous peoples on Vancouver Island, British Columbia. He demonstrates that Indigenous and liberal governmental logics infuse Indigenous people's economic exchange processes. The traditional and non-traditional food-based practices of Indigenous peoples, the liberal and Indigenous moral theories about self, work, ownership and freedom, and the wage labour practices of Indigenous peoples in relation to workmanship are discussed.

Lee Maracle is a native Canadian writer, whose work deals with distress, sufferings and dominances. She represents stories from her personal life and history. She expresses the opinion of the troubled native Canadian's subjugation in her works. The colonizer's administration horribly affected the Canadian native people in several ways. The native children, men and women confronted innumerable problems. They led a vulnerable life. Gradually it affected the mental and physical state of the native Canadian's. This terrible existence sustained for many years. Maracle as a personal target of colonialism brings out the unsuccessful life of the aboriginal people. The trespassers thought their religion would enlighten the simple innocent native people. The harmless natives were considered as a social nuisance in their own land. Maracle calls upon the indigenous people to come to the forefront and talk. They should end up with invaders supremacy and drive out them from their land. Maracle asserts that the Canadian aboriginals should no longer be a passive listener and summons them to come to the main stream to give out their opinions. [ABSTRACT FROM AUTHOR]

An introduction is provided on articles within the special issue on the themes of indigenous peoples' lifeways and settler colonial biopolitics.

The article reflects on the articles within the issue on the themes of biopolitics and the government regulation of Indigenous peoples' lifeways and culture from the 19th century through the early 21st century. Topics, including indigenous resistance to government, attempts to assimilate indigenous Australians and whites settler colonists' abduction of indigenous girls, are discussed.

Aboriginal peoples have distinct perspectives and relationships with the terrestrial and aquatic settings and components that sustain cultural modes of life. Valued components derived from these cultural understandings are to be incorporated into environmental impact assessments (EIA) that occur in their respective territories. Despite this technical and legal basis, Aboriginal cultures are often inadequately accounted for in many ex-post plans of development activities and projects. This paper examines changes made to the regulatory requirements of an ex-post plan that involved Aboriginal peoples and a pipeline project located in north-east British Columbia, Canada. The research context and the revisions made to the conventional practice are presented, followed by a discussion of the possible broader implications for future EIAs. The study provides useful insights into the deficiencies of conventional practices and contributes to technical understandings in terms of integrating and protecting Aboriginal cultures through ex-post plans. [ABSTRACT FROM AUTHOR]

Salt was once the most valuable product in Arunachal Pradesh, a hill state of India, because of its scarcity in this high altitude region. The state is inhabited by almost 31 indigenous groups, among which only the Apatanis have the knowledge of making tapyo, a traditional alkaline product that is a substitute for salt. Tapyo has become nearly a lost culinary tradition because of the rapidly changing lifestyle of the Apatanis. This report focuses on the traditional preparation style of tapyo, how changing lifestyles have affected it, and its future survival. [ABSTRACT FROM AUTHOR]

Over the past forty years the Tasmanian Aboriginal people, long marked as an iconic case of extinction, have revitalized many elements of their 'lost' culture. Palawa kani, the constructed Tasmanian Aboriginal language, is an example of such efforts. The construction and utilization of palawa kani is one element of a broader Tasmanian Aboriginal cultural politics working to strengthen the Indigenous status, authenticity, and presence in Tasmania specifically and Australia more generally. In this article I recount the historical documentation of Tasmanian Aboriginal languages and analyze the process through which multiple historical languages were utilized in the construction and consecration of a single 'official' Tasmanian Aboriginal language. Rather than existing strictly as a tool for communication, I argue palawa kani is a cultural artifact that, like an emblem, works to distinguish the Tasmanian Aboriginal community, one that lacks many of the stereotypical components of Australian Aboriginality, within Tasmanian society. As such, it is best understood in relation to Clifford's 'indigenous articulations' (2001) and Cowlishaw's mythopoeia of Aboriginality in Australia (2010, 2011). I examine what palawa kani does for, and what it represents to, the larger Tasmanian Aboriginal community. [ABSTRACT FROM AUTHOR]

The article focuses on indigenous peoples in Tanzania. Topics include the four categories of ethnic groups in the country including the Bantu, Nilo-Hamite and Cushite, population estimates of indigenous peoples, and the 2007 United Nations Declaration on the Rights of Indigenous Peoples. Also discussed is the policies, strategies and programmes that do not reflect the interest of these peoples in terms of access to natural resources, justice and basic social services.

Research related to indigenous peoples in Sweden and elsewhere has a history marked by discriminatory practice and unequal research processes. Sweden has still not been very visible in terms of openly debating, developing and implementing ethical strategies specifically suited for indigenous research. The present study explores how research ethics is discussed among scholars within the Sami research field in contemporary Sweden. Fifty-six research proposals deriving from eight different research institutions and 160 individual researchers are analyzed, discovering how scholars relate to research ethics when planning for new research projects related to the indigenous Sami. The results demonstrate that ethical guidelines for research are often referred to, but that a common view on what guidelines to use is lacking, leading to a notable variety between different researchers. Ethical discussions are present in the vast majority of the proposals, however there are notable differences between the theories around how to proceed in a culturally safe, ethical manner, and the proposed methods that are to be used to implement theory in practice. In conclusion, there exists a great uncertainty among scholars on where to seek ethical guidance, how to relate to current legislation around research ethics and at the same time act ethically in a culturally appropriate manner. This uncertainty leads to questioning whether discussions of ethics are relevant in the first place, what they are supposed to include, how they are meant to be undertaken and what consequences can be expected from the presence or absence of ethics in indigenous research. [ABSTRACT FROM AUTHOR]

This article examines embodied double and triple consciousness expressed by African Americans who reflect Indigenous and transplanted African/Indian heritages while performing as Mardi Gras "Indians" in New Orleans. Moving beyond simplistic dichotomies of "Africanness" and "indigeneity," Black Indians produce sustained historical and cultural identities which reinforce Afro-indigeneity to overcome oppressive conditions while creating a foundation for resilience. Mardi Gras Indians perform ritual parades and complex acts of resistance and joy--playfully appropriating and adapting African, Indian and American cultures to interrogate hybrid identities beyond Black/White paradigms. The playful ambiguities--and mocking stereotypical images of savage Indians and Africans--continue to be displayed through music, art and pop cultural expressions well into the post-Katrina era. An examination of Black Indians through a cultural-historical analysis sets the stage for a reassessment of popular culture and the HBO TV series Treme (Simon, 2010-2013)--specifically its use of fictive, triple-conscious imaginaries which give life to vibrant, joyful expressions of resistance. [ABSTRACT FROM AUTHOR]

This article explicitly focuses upon the relationship Aboriginal Australia has with hip-hop culture. Hip-hop has become not only a tool for larger identity formation for Aboriginal Australians, but also a way to preserve traditional styles that historically wilt from outside mainstream influences. After conducting a brief analysis of historical, political, and cultural similarities and differences between the African American and Aboriginal Australian experience, four mini-profiles of Aboriginal Australian hip-hop artists help explore what American and Canadian cultural critic and scholar Henry Giroux (1999) terms "public pedagogy" for direct political action and influence among those marginalized from mainstream culture. The article concludes after teasing out the tension of how hip-hop asserts itself as a liberating force when created and communicated within constrained political environs that potentially dictate its true force and impact. [ABSTRACT FROM AUTHOR]

The debates over Indigenous peoples and development are often framed within the discussion on the shift towards modernity, the imposition of economic liberalism and resistance against external interventions, with a tendency to see Indigenous peoples as a possible alternative to the world economic order. However, looking at many development agencies’ discourses, the idea that Indigenous peoples will actually benefit from modernity prevails. The literature is divided along these two conflicting views and dominated by binary oppositions: traditional/modern; backward/advanced; sustainable/unsustainable, etc. This article discusses the tradition/modernity dichotomy and raises the following questions: is it relevant to think in terms of modernity/tradition in the case of Indigenous peoples? What does the use of such a dichotomy imply? What is the alternative? The article demonstrates that this binary opposition is neither relevant nor desirable, and that a new analytical framework is required. Instead, it proposes using a normalisation framework, which focuses on the attempts made to ‘normalise’ Indigenous peoples and to encourage them to comply with existing social and economic models. [ABSTRACT FROM PUBLISHER]

In this article we elaborate on the relationship between morality, moral development, moral education and capitalism. Based on Narvaez’s correct critique of the Western way of life, which is destroying the environment and may one day lead to extinction of life on Earth, we argue that this critique should not be stripped of its political side, meaning that it will not be complete if does not explicitly include capitalism as one of its roots. In the remainder of our commentary, we will try to show that in addition to heart, reason has a strong place in indigenous peoples’ life that is frequently misunderstood. Finally, and taking all this into account, we maintain that moral and citizenship education need to be critical and intercultural, and explicitly discuss economic and political issues that underlie and affect human moral development. [ABSTRACT FROM AUTHOR]

Indigenous Australian festivals have long been tools for cultural maintenance and revival, cultural sharing and economic opportunity for Indigenous Australian communities. Recent research indicates the multiple benefits festivals may offer to Indigenous Australian communities and their contribution to building a more harmonious Australia, but also notes considerable knowledge gaps. This article reviews and analyses the Spirit Festival, a major annual urban Indigenous festival in Adelaide, Australia. It explores the issues in operationalizing and maintaining the Getz paradigm for responsible and sustainable events in an increasingly neo-liberal world. Based on in-depth quantitative and qualitative research, it highlights how the transformation of events from tools for community development to tools to attract tourists through event tourism may have serious repercussions for the sustainability of these events and undermine their social and cultural value, particularly for Indigenous stakeholders. Special attention is paid to the tensions between social goals and harsh economic reality, the complex issues surrounding management processes, funding and partnership, the importance for Indigenous peoples of positive visibility and the role of reconciliation that festivals can play. It poses the key question: who and what are Indigenous festivals for – a question applicable worldwide and to many forms of Indigenous tourism. [ABSTRACT FROM AUTHOR]

Research on motivations and perceptions of tourists at a cultural heritage site is not rare but the personal and aesthetic context of visitors’ experiences have been neglected in much of the literature on cultural tourist attraction management. Using qualitative methods, this study explores the nature of demand for heritage tourism with particular attention to the appreciation gained by visitors of indigenous Cham culture, its arts of exotic sculptures, and its monuments and architecture. These dimensions describe an evolutionary experience of place that moves some tourists from a position of relatively shallow interest to an almost spiritual position due in some part to the role of the aesthetic that rises from landscape and dance. [ABSTRACT FROM AUTHOR]

Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for over a thousand years. During this time, the offering traditions have changed and various people have started using the places based on different motivations. Present day archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sami ethnic religion. In some cases, the authenticity of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today's new users include, for example, local (Sami) people, tourists, and neo-pagans. This paper discusses what informs these users, what identifies certain locations as offering sites, and what current users believe their relationship to these places should be. What roles do scholarly traditions, heritage tourism, and internal culture have in (re)defining Sami offering sites and similarly what roles do 'appropriate' rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness? [ABSTRACT FROM AUTHOR]

Information about the permanent forum on economic and social issues related to the welfare of the indigenous people by advisory body Permanent Forum on Indigenous Issues (UNPFII) to the United Nations Economic and Social Council (ECOSOC) is discussed. Topics mentioned include issues of social and economic development of indigenous people, promotion of respect and responsibility for the welfare of indigenous people and international law on the rights of indigenous people.

Information about the 4th United Nations Conference on Women held in Beijing, China in 1995 is presented. Topics of the meeting include the basis of indigenous women's claims as indigenous peoples and as women, the promotion of rights indigenous peoples and women in the international law and the advocacy on creating women's movement and indigenous people's movement.

The article discusses the outcome document of the World Conference Indigenous People on the programs of treaty bodies to consider the aspects of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2014. Topics mentioned include the main functions of the treaty bodies to examine the state parties, the observations on both positive and negative aspects of the state's implementation of the treaty and the adoption of elimination of racial discrimination against indigenous people.

The article overviews the development in international government policies that impact the economic and social well-being of indigenous people in Tanzania. Topics discussed include the national government's voter registration and voting rights as well as their ethnic identity, the impacts of human rights violations involving violence, threats of eviction and actual eviction of indigenous people and the issues of land owners hip resulting to conflict between the pastoralists and farmers.

The article discusses the development in international government policies that impact the economic and social well-being of indigenous people in Rwanda. Topics mentioned include the impacts on the lack of governance structure and regulations on ethnic identity of indigenous people in the country, the need for sustainability of Batwa communities as a result of national and international conservation efforts and the concept of Girinka program which intends to provide a one cow per poor family.

The article discusses the development in international government policies that impact the economic and social well-being of indigenous people in Kenya. Topics mentioned include the impacts of land and resource tenure insecurity, poor service delivery and discrimination among indigenous people, the lack of equal opportunities of indigenous women on education and poverty and the Kenyan Constitution of a progressive Bill of Rights on protection of minorities and marginalized groups.

The article presents information of the Rio +20 United Nations (UN) Conference on Sustainable Development, on establishing a transparent intergovernmental process for challenges of millennium development goals (MDGs) for indigenous peoples. Topics mentioned the creation of solutions related to social issues of indigenous people, the establishment of global sustainable development standards and the promotion of involvement of relevant stakeholders and expertise from civil society.

The article focuses the development of international government policies that impact the economic and social well-being of indigenous people in Uganda. Topics discussed include the impacts of state-induced landlessness and historical injustices due to the creation of conservation areas to indigenous people, the factors of human rights violation and the continued impoverishment, social and political exploitation and marginalization in the country.

The article overviews the development in international government policies that impact the economic and social well-being of indigenous people in South Africa. Topics discussed include the range of socio-economic and cultural lifestyles and practices of its indigenous people, the impacts of socio-political changes on the destruction of racial apartheid social discrimination to indigenous people and the concept of traditional and Khoi-San leadership bill.

The article discusses the development in international government policies that impact the economic and social well-being of indigenous people in Zimbabwe. Topics mentioned include the government's recognition of two self-identify indigenous people group in the country and its population, the factors of socio-economic development of these indigenous people and the country's government's effort to improved its human rights for its indigenous people.

The article focuses on the development in international government policies that impact the economic and social well-being of indigenous people in Botswana. Topics mentioned include the country's maintaining its recognition of all its citizens as indigenous people, the factors of social and economic scale of indigenous people in the country and the efforts of its local government to promote rights of protection for its indigenous people.

The article discusses the development in international government policies that impact the economic and social well-being of indigenous people in Namibia. Topics mentioned include the prime quality of living for indigenous communities on hunting and farming, the government's prohibition of discrimination on grounds of ethnic and trial affiliation and the national government's integration of marginalised communities for indigenous people.

The article overviews the development in international and local government policies that impact the economic and social well-being of indigenous peoples in the Democratic Republic of Congo (DRC). Topics discussed include the cultural and living environment of indigenous people in DRC, the challenges of access to basic services such as health and education for the indigenous people and the draft law on rights of indigenous people and its climate change-related programmes.

The article overviews the development in international and local government policies that impact the economic and social well-being of indigenous peoples in Ethiopia. Topics discussed include the impacts on the government's policy of villagization, the challenges on access of indigenous people to healthcare provision and primary and secondary education and the lack of support of the national government on UN Declaration on the Rights of Indigenous Peoples (UNDRIP).

The author discusses the Aboriginal-focused Electric Pow Wow intertribal social event hosted by music collective A Tribe Called Red (ATCR) at Babylon nightclub in Ottawa, Ontario. Topics explored include the combination of powwow and electronic dance music by ATCR, sociocultural factors that contribute to the popularity of Electric Pow Wow among the Aboriginal youth in the region, and the way the music of ATCR promotes kinaesthetic listening which allegedly benefits both body and mind.

The article focuses on the impact of colonization and Canadian government assimilation on the life of Aboriginal people in the country. Topics include description of the word colonization; impact of assimilation on the health of aboriginal communities; and social and economic conditions of aboriginal people.

The article talks about the book series "Os Sóis da América" or "The Suns of America" by Brazilian author Simone Saueressig that highlights the Indigenous culture against globalized mass culture in Brazilian science fiction.

Social system-level analyses of journalism have tended to focus on political and economic influences, at the expense of other factors, such as the role that culture and cultural values play in shaping journalists' professional views and practices. This paper identifies cultural values as a particularly fruitful area for providing a more nuanced analysis of journalism culture. It examines this issue in the context of in-depth interviews with 20 Māori journalists from Aotearoa New Zealand. The study finds that Indigenous journalism in that country is strongly influenced by Māori cultural values, such as showing respect to others, following cultural protocols, and making use of culturally-specific language. Cultural limitations are also identified in the form of the social structures of Māori society, and journalists' strategies in working around these are discussed. The paper highlights the implications a renewed focus on cultural values can have for the study of journalism culture more broadly. [ABSTRACT FROM PUBLISHER]