Identity Of Indigenous Peoples Research Articles

LEARNING INDIGENOUS LANGUAGES IN PUBLIC PRIMARY SCHOOLS IN KENYA: OVERVIEW, PROBLEMS AND THE WAY FORWARD

<p>Indigenous languages face extinction in the near future despite the important role they play in communication, cultural preservation, and identity of indigenous people. The threat is the direct consequence of colonialism and colonial practices and is currently exacerbated by globalization. Article 13 of the United Nations Declaration on Rights of Indigenous Peoples guarantees rights to these peoples to revitalize, use, develop, and transmit to future generations their languages, oral traditions, writing systems, and literatures. Further, it provides that states shall take effective measures to protect this right, including through interpretation in political, legal, and administrative proceedings. Consequently, Kenya’s language-in-education policy dating from the colonial period has been supportive of the teaching of indigenous languages in schools. For example, in the more recent curriculum reforms of 2017, Kenya set out to offer indigenous languages both as a medium of instruction and as a subject right from pre-primary to lower secondary levels of education as spelled out in the Basic Education Curriculum Framework. However, weak enforcement of the language policy coupled with a myriad of implementation challenges have been major drawbacks to the success of indigenous language instruction in schools. Hence the discussions about the importance of the use of indigenous languages in schools are still hotly debated. Therefore, the focus of this paper is to present an overview of and problems of learning indigenous languages in public primary schools in Kenya. Finally, relevant suggestions have been put forward to overcome the problems.</p><p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/soc/0073/a.php" alt="Hit counter" /></p>

Protection of Communal Intellectual Property as the Identity of Indigenous People: Comparative Practice of the Roles of Indigenous Peoples of Indonesia and Vietnam.

Communal intellectual property originates from natural and cultural resources rich with local wisdom owned by indigenous people, who have a role in maintaining and maintaining communal intellectual property. Indigenous people is a term agreed upon in international law to refer to a community entity that has its own characteristics due to its historical, economic, social, and cultural background. Various definitions and criteria regarding indigenous peoples in the Indonesian legal framework need to be linked to the concepts contained in the international discourse on indigenous peoples. This is at least to provide an overview of the extent to which international concepts are in line with reality and concepts developed in policies at the national level. In order for the implementation of the law to run properly, as a comparison, Indonesia can implement the policy measures used by Vietnam. Not much different from Indonesia, Vietnam has unique traditional customs and has managed to maintain them from generation to generation. As countries that share the cultural wealth, traditional knowledge, and geographical potential that produce superior products, Indonesia and Vietnam have both given attention and recognition to the existence of cultural wealth as the identity of indigenous people whose existence has been recognized internationally. constitutional rights through policies that are certainly in favor of the rights of indigenous peoples.

Cultural safety involves new professional roles: a rapid review of interventions in Australia, the United States, Canada and New Zealand

Cultural safety is a decolonizing and transformative approach to health care aimed at achieving health care that recognizes, respects and nurtures the needs, rights and identities of Indigenous peoples. Such a transformation requires new or radically reimagined professional roles. Based on a rapid review design, this synthesis aimed to identify fundamental characteristics of cultural safety interventions that involved the creation or transformation of professional roles. The 23 included studies presented three main categories of professional roles for cultural safety. These roles were focused on (a) supporting health care system navigation, (b) providing a new or improved service offering, and (c) building organizational capacity to provide culturally safe health care. Our results demonstrate that cultural safety can be implemented by key actors playing different roles at different levels of the health care organization. These roles should be viewed as complementary to one another and be defined and implemented in partnership with Indigenous partners.

Maintaining Social Harmony Through Historical Learning Based on Local Wisdom of Indigenous Peoples in Maluku

This research unveiled the local wisdom values of wawar tradition that have been passed down from generation to generation among indigenous people in Kei islands that can be the driving force and conclusion to various social phenomena such as conflict, violence, and radicalism. This is a qualitative study with a descriptive analytical approach to 35 informants as the respondents. The results show that Wawar’s local wisdom values, such as Tet Yaa, can manifest respect for and respect for attitudes, actions, words, and actions concretely in everyday life. Ain Ni Ain can manifest belonging to each other, brotherhood, loving others despite different religions, ethnicities and social statuses. Ha Maren, Yel Lim can embody the attitude of helping, giving and receiving in all aspects of life. On the other hand, the findings indicated that wawar tradition was a local wisdom capable of fostering an atmosphere of civilization and social order since this tradition contained social and moral values, which were able to gather and organize the social integrity of the community from all walks of life inhabiting Kei islands. Mutual respect and sharing, spirit of brotherhood and harmony were maintained amidst the ever growing onslaught of modern culture. Hence, wawar local culture as the identity of indigenous peoples among the school and students can be developed into learning sources so that education is able to prepare future generations who have cultural identity and self-integrity based on the values of local cultures and traditions.

Initiatives on preserving the Inuktitut language in Nunavut

The subject of this research is the main initiatives undertaken in Nunavut aimed at preservation and development of the Inuktitut, which is the language of one of the three indigenous peoples of Canada – the Inuit. According to UNESCO, the Inuktitut alongside the majority of languages of the indigenous peoples of Canada, is currently classified as “definitely endangered”, and its preservation requires new solutions of the government. Indigenous languages are not only a means of communication, but also represent a complex system of the centuries-old knowledge, play a significant role in the identity of indigenous peoples, conservation of their culture, worldview, and self-determination. The problem of preservation of language as the crucial element of ethno-cultural heritage becomes increasingly important in the modern era of globalization, which has captured all countries and continents. The novelty of this study consists in analysis and assessment of the experience of the Canadian region Nunavut in implementation of bilingual education models in the regional educational institutions, as well as in the use of information technologies for popularizing the Inuktitut language. Despite the fact that the overall language situation in Nunavut remains complicate, immersion into the language on the levels of preschool and school education, development of media, television and radio broadcasting, the last two decades mark positive trends in the number of Intuits with the command of Inuit language. The experience of Nunavut is of practical importance for the development and implementation of federal and regional programs aimed at supporting the languages and cultures of the indigenous small-numbered peoples of Russia.

Cultural Identity Distance Computation through Artificial Intelligence as an Analysis Tool of the Amazon Indigenous People. A Case Study in the Waorani Community

Cultural identity is a complex concept that includes subjective factors such as ideology, family knowledge, customs, language, and acquired skills, among others. Measuring culture involves a significant level of difficulty, since its study and scope differ from the point of view, the time and the place where the studies are carried out. In the Amazon, indigenous communities are in an accelerated process of acculturation that results in a loss of cultural identity that is not easy to quantify. This paper presents a method to measure the cultural distance between individuals or between groups of people using Artificial Intelligence techniques. The distance between individuals is calculated as the distance of the minimum path in the self-organizing map using Dijkstra’s algorithm. The experiments have been carried out to measure the cultural identity of indigenous people in the Waorani Amazon community and compares them with people living in cities who have a modern identity. The results showed that the communities are still distant in terms of identity from the westernised cities around them, although there are already factors where the distances are minimal concerning these cities. In any case, the method makes it possible to quantify the state of acculturation. This quantification can help the authorities to monitor these communities and take political decisions that will enable them to preserve their cultural identity.

The Visual Representation of Indigenous Cultural Identities in Australian and New Zealand Tourism Campaigns

To satisfy the desire of wealthy tourists for “exotic” locales and “unspoiled” scenery, some Australian and New Zealand organizations engage in exploiting Indigenous cultural capital and heritage. This article examines promotional video material from national tourism campaigns available on YouTube, including the Australian campaign Where the Bloody Hell Are You?, and Qantas and Air New Zealand safety videos and advertising. The analysis of textual and visual imagery demonstrates how national tourism agents utilize Indigenous cultural forms for commercial purposes, which results in cultural exploitation and expropriation as well as creation of inferior identities of Indigenous people. The study contributes to deconstructing current neocolonial models of (mis)representation of Indigenous minorities to promote emancipatory discourses about their identities.

Языковая, культурная и религиозная идентичность коренных народов: новые региональные практики обеспечения в Сибири

Языковая, культурная и религиозная идентичность коренных народов: новые региональные практики обеспечения в Сибири

The Significance of Stories

In my view, indigeneity can be defined as the identity of indigenous people which embodies land, ocean, culture, language, spirituality, knowledge and history. In this article, I will discuss how storytelling enhances and maintains the understanding of this definition of indigeneity, and I will compare other views of indigeneity with my own. My mother-in-law Elisapeta Tano (Peta) has gifted me numerous stories about Tonga and her Tongan identity, which Taungapeau (2010) calls “Tongan-ness”. As the mother of my wife, I consider Peta to be like another mother to me. She has become a part of my personal knowledge development. Therefore, I will utilise autoethnography and tell my story of discovery and learning with Peta and demonstrate the significance of stories to strengthening the understanding of indigeneity.

COLLECTIVE HUMAN RIGHTS AND THE PROBLEM OF THEIR NORMATIVE ENFORCEMENT

Goal: substantiation of the necessity of normative and legal consolidation of collective human rights. Methods of research: analysis and study of international legal documents that contain provisions on collective human rights. Results: the normative and practical utility of consolidating collective human rights into international legal acts. Collective rights are not individual, as they belong to groups, collectives, peoples as a whole. These rights have certain characteristics that distinguish them from the rights of individuals and which allow us to see their qualitatively different legal nature, and not just «collective aspects». The use of collective rights is based on the subordination of the subordination of the minority to the majority, the exercise of individual rights occurs at the discretion of the individual. As practice shows, individual rights can not provide adequate protection for individual social collectives. Individual human rights do not provide adequate protection of the rights of indigenous peoples in respect of the territories that these peoples traditionally occupy. The customary ownership (individual right) of land has little in common with that age-old bond that connects, for example, the Indian tribe with a certain territory. The identity of indigenous peoples, their culture include the land on which they live. Therefore, it would be a dangerous delusion to try to regulate the relations associated with this land, the standard rules on the right of ownership. Collective rights belong to a group of individuals, united by some objective characteristics. Collective rights belong to the group as a whole, therefore its individual members can neither exercise nor protect these rights, unless they are authorized by the group itself. Discussion: proposal inclusion of this issue in the agenda of international organizations.

Graphic design as an instrument of identity assertion for indigenous peoples: the case of the Tapiskwan project

AbstractThis study examines the potential contribution of graphic design practice to the assertion of the cultural identity of indigenous peoples. A graphic design intervention may be about increas...

The Constitutional Identity of Indigenous Peoples in Canada: Status Groups or Federal Actors?

The Constitutional Identity of Indigenous Peoples in Canada: Status Groups or Federal Actors?

'Two Systems of Law Side By Side': The Role of Indigenous Customary Law in Sentencing

Customary law is an integral part of the lives and identities of Indigenous people across contemporary Australia. But its existence alongside Australian criminal law raises complex questions of law and political morality. It seems difficult to reconcile these two systems of law with the principle that all Australians stand equal before the law, and the intuition that people should not be subjected to different criminal sanctions on the basis of race or ethnicity.

A “educação na reconstrução da pátria” e a imagem do indígena

Resumo O artigo busca entender as similaridades entre os pensamentos presentes no projeto educacional proposto por José Veríssimo em 1890; nas propostas surgidas na seção de etnografia do 1o Congresso Brasileiro de Geografia, realizado no Rio de Janeiro em 1909; e na fundação do Serviço de Proteção ao Índio e Localização de Trabalhadores Nacionais (SPILTN), em 1910. A análise de A educação nacional (1906 [1890]), de Veríssimo, das atas do 1º Congresso Brasileiro de Geografia, assim como das propostas do SPILTN, indica a recorrência do pensamento sobre permeabilidade do indígena à “civilização” por meio da educação, visando a transformação da identidade étnica do indígena a partir da assimilação dos hábitos e valores da sociedade dita civilizada. Destarte, a partir do exame desses documentos, percebe-se como as concepções de civilização, raça, educação, urbanidade e nação articularam-se em seus discursos na busca de uma identidade nacional e influíram na construção da imagem interdita do indígena. A conclusão é que a inserção do indígena no corpo nacional por meio da educação era admitida, desde que ele se despojasse de sua identidade étnica. Uma atitude que deveria representar respeito ao indígena, como homem, revela-se assim uma forma de desrespeito.

The Impact of Global Transformations on the Processes of Regional and Ethnic Identity of Indigenous Peoples Siberian Arctic

In the given article, we analyze regional identity among the native indigenous people in the Siberian Arctic region on the materials of field researches performed in the Krasnoyarsk Region (Russia) in 2010-2014. In the course of field researching they have hold an expert opinion poll, and as for the experts, there have been invited representatives of local organs of power and businessmen, who exercise traditional economic management. Experts have estimated a probability of concrete tendencies in the processes of formation of positive or negative regional ethno-cultural identity of indigenous peoples of the Siberian Arctic Region. On one hand, global transformations contribute to vanishing of the unique ethno-cultural identity of the native indigenous peoples. However, precisely global technologies give an opportunity for activation of cultural and social practices, which preserve and reproduce positive ethno-cultural identity of the native indigenous peoples of the Siberian Arctic region. One of the main places is taken by the technologies of distant education, and its content is related to ecological, economical, and cultural practices of native people of the Siberian Arctic region. Experts from among the native population consider that it is necessary to preserve the state support of traditional economic management, including rain-deer breeding, fishing, hunting, and juridical fortification of the native indigenous peoples’ rights of the Siberian Arctic Region to traditional economic activity. DOI: 10.5901/mjss.2015.v6n3s5p217

Demography, Territory, and Identity of Indigenous Peoples in Brazil: The Xavante Indians and the 2000 Brazilian National Census

Brazilian census data show a remarkable increase in the population self-reporting as "indigenous" between 1991 and 2000 but do not readily enable that increase to be analyzed in terms of the nearly 200 specific indigenous societies or ethnicities that exist in Brazil. In this article, we investigate some instances and implications of how the 2000 Brazilian National Census employed categories conceived for the national population to register one specific people—the Xavante of Mato Grosso, Central Brazil—with their own inherent social arrangements and morphologies. We do so by comparing census data corresponding to Xavante Indigenous Reserves with an independently collected set of demographic data for the same year. Although we found census data to adequately represent basic characteristics of the Xavante population (population size and age and sex distributions), we also found they reclassified and transformed Xavante households and thereby denatured Xavante sociality of its demographic and sociocultural complexity. The Xavante case is an example of how national demographic censuses not only capture data regarding indigenous peoples but also help shape those data by contributing to how indigenousness is perceived. Our findings suggest that the Brazilian National Census should seek to be more sensitive to indigenous realities and thereby to assess more accurately fundamental aspects of indigenous societies.

Naissance et métamorphoses du savoir démographique : le mestizaje des communautés indigènes de la Valle Bajo de Cochabamba, en Bolivie

"In the sixteenth and seventeenth centuries Spanish officials and members of the Catholic church created a series of race-based caste terms designed to identify and categorize the peoples of mixed ancestry. The Spanish American caste system relied on the assumed ability of a census-taker or priest to define the blood lines of an individual based on skin color and physical characteristics. However, the demographic knowledge created from the caste system was imprecise, and changed over time.... There were also long-term shifts in the meaning of terms and the definitions of status caused by socioeconomic changes. An example is the rapid rate of apparent mestizoization in the...indigenous communities of the Valle Bajo of Cochabamba, Bolivia. The rapid increase in the number of mestizos was related to changing definitions of the status and identity of indigenous peoples, and was not strictly caused by racial mixture." (SUMMARY IN ENG AND SPA)

An Indigenous View of the New World Order: Somalia and the Ostensible Rule of Law

In the New World Order, Somalia is characterized as a deviant society, especially by Western countries. This characterization is magnified by focusing upon armed conflicts among different groups in Somalia and is marked by a neglect of global forces and history, including indigenous perspectives. The benchmark for judging the nature and scale of such crises is the condition of statelessness, measured by the absence of a central political authority and the modern claim of an ostensible universal rule of law. However, the attempted replacement of sacred places and kinship identities of indigenous peoples with the identity of the New World Order that emphasizes self-interested and self-maximizing individuals, i.e., Western individualism, has led not to a melting pot, but a boiling pot. The Somalis, as with many other ethnic and indigenous groups throughout the world, do not find a meaningful sense of life by being defined as modern individuals via the state. Any viable alternative to disentangling Somalia and similar indigenous peoples from current and future crises might benefit from recognition and accomodation to their traditional ways of life and systems of governance. Moreover, future work should include explications of the impact of global hegemony, the increasing role of the United Nations in advancing foreign policy, military interventions under the facade of peacekeeping, and the acceleration of a market economy ostensibly directed by global forces such as the World Bank and the International Monetary Fund.

An Indigenous View of the New World Order

In the "New World Order," Somalia is characterized as a deviant society, especially by Western countries. This characterization is magnified by focusing upon armed conflicts among different groups in Somalia and is marked by a neglect of global forces and history, including indigenous perspectives. The benchmark for judging the nature and scale of such crises is the condition of statelessness, measured by the absence of a central political authority and the modem claim of an ostensible universal rule of law. However, the attempted replacement of sacred places and kinship identities of indigenous peoples with the identity of the New World Order that emphasizes self-interested and self-maximizing individuals, i.e., Western individualism, has led not to a melting pot, but a boiling pot. The Somalis, as with many other ethnic and indigenous groups throughout the world, do not find a meaningful sense of life by being defined as modem individuals via the state. Any viable alternative to disentangling Somalia and similar indigenous peoples from current and future crises might benefit from recognition and accomodation to their traditional ways of life and systems of governance. Moreover, future work should include explications of the impact of global hegemony, the increasing role of the United Nations in advancing foreign policy, military interventions under the facade of peacekeeping, and the acceleration of a market economy ostensibly directed by global forces such as the World Bank and the International Monetary Fund.

THE GOSPEL: EMPOWERING OR CRUSHING CULTURAL IDENTITY?

In Australia, the gospel has been used for many years as a tool for crushing the cultural identity of indigenous peoples. In the hands of indigenous people, and those who are prepared to act in solidarity with them, it is also a powerful force for the strengthening of cultural identity. Yet it may not be used to strengthen cultural identity at the expense of the community of the body of Christ. The following account is written out of the experience of the Uniting Church in Australia (UAC), and its antecedent churches. Aboriginal cultural identity was systematically crushed When, in 1788, the British first settled in the continent that is now known as Australia, they determined to take possession of the land as if it were terra nullius - unoccupied land, land belonging to nobody. From their perspective there was no sign of the land being used, no apparent cultivation of crops, no permanent buildings, no fences - indeed, nothing that to their European eyes signified that the land was occupied. From an Aboriginal perspective, the whole land was occupied - not owned in the sense that European people thought of ownership of the land. But each family group had responsibility for a particular part of the land. It was the land that gave them sustenance. They could think of it as their mother. Each group was responsible for carrying out regular rituals to care for the land. Their whole way of life, culture and calendar was related to the land. Ancestral beings had given shape to the land. They were descended from those ancestors and were required to care for them and the land they had shaped. There are two groups of indigenous people in Australia. The Aboriginal people are a very diverse people, who originally lived scattered across the continent and Tasmania, spending most of the time in small family groups of ten to one hundred people, but gathering periodically for initiations and other rituals. Customs and languages varied, some five hundred languages being spoken. There was little material culture, but a wealth of intellectual culture. There were intricate laws about relationships and about land. A second, less numerous racial and cultural group live in the Torres Strait Islands between Australia and Papua New Guinea. They are known simply as Torres Strait Islanders, and have a culture quite distinct from that of the Aboriginal people. Little of this was understood by the Europeans, and none of it was thought important by any but a few. Aboriginal people were driven off their land as more and more of it was planted with crops or used to pasture the flocks and herds of those who had come from overseas. But the land was important to Aboriginal people. Without it they could not sustain their life, their customs, culture or identity. Because they were not free to carry out their responsibilities to the land under the new regime, as required by their links to the past and into the future, their cultural identity was under threat. So they resisted the takeover of their land. Their resistance was met with great violence and brutality, and with superior weapons. All across the country on each frontier there were massacres of men, women and children. Sometimes the violence reached to the depths of poisoning their water supplies and foodstuffs. Introduced diseases against which the indigenous people had little natural immunity also wrought havoc. So also did alcohol, when linked to the despair and frustration of those who felt powerless to preserve their land and culture. So the populations were decimated. Governments further assisted the takeover of the land by removing survivors to settlements staffed by government officers, or by missionaries who acted as agents of the government. Often people from a dozen disparate tribes were forced to live together on such missions or settlements, separated sometimes by hundreds of kilometres from the sacred lands to which their identity was linked. …