Indigenous World Research Articles

El futuro en común.Las comunidades indígenas en las ciudades del bajo río Negro, Norpatagonia argentina

This article discusses the Indigenous communities that began emerging in the 1980s in the cities of Viedma and Carmen de Patagones, in Argentina’s North Patagonia. They have their own name and identify using the categories Mapuche and Mapuche-Tehuelche. These urban communities suffer double prejudice. On the one hand, their status as legitimately Indigenous is questioned under the argument that “true” natives inhabit the countryside and have traditional ways of living. Yet they are also seen with suspicion in the Indigenous world, because they have no territory of their own and do not share a common past. Drawing on an ethnographic approach, the article concludes that these urban Indigenous communities are better understood as shared projects for a common future. In other words, the active intention to form communities helps overcome uncertainty and the vicissitudes specific to concrete community configurations.

Communal grant and land allocation effect on native land disputation in Malaysia

Land management and community engagement are two key components in preventing conflict among native landowners and organizations. Disputes between owners and agencies will be the most difficult impediment to overcome in the land ongoing development. Led to extensive opposition among native customary peoples to native customary land alienation, the government has worked to provide a fair manner of individual ownership for native customary peoples. This point shows how land ownership issues may pose a danger to the nation if they are not addressed in appropriate forms and ways to the native customary community. This paper examines the influence of Communal Grants and land allocation in the Sabah Land Ordinance on native land disputes among Malaysian native landowners. Native landowners from Sabah constituted the population of this study. Samples were chosen using a simple random sampling technique. The gathered 100 complete responses were analyzed using partial least square structural equation modeling (PLS-SEM). The findings revealed that the Communal Grants and land allocation in the Sabah Land Ordinance have significant positive influences on native customary land disputes. This study contributed significantly to the customary land alienation of native peoples as a minority group and indigenous world population.

Leveling up to honour ethical relationality: pedagogical documentation as methodological entanglement

ABSTRACT Education today is not simple nor does it occur in isolation. Educators, now more than ever, are teaching within the global context of calls to action for truth and reconciliation with Indigenous communities around the world and a growing awareness of the damage caused by unsustainable human consumption of the environment. Drawing from an ongoing professional development project involving educators across four childcare centres, this article explores “leveling up” using Pedagogical Documentation and Barad (2007) diffractive thinking to explore new ways to help our human-centred and colonised minds understand Indigenous world views and see ourselves as part of the environment. The way we view PD must be considered critically, knowing that when we work to name, produce, catalyse and move learning forward we must also attend to how various matters have come to matter and how we (as observers and documenters) are part of this relational encounter. What we name as educative in the teaching and learning processes rests on our world view. This article addresses the question: How might leveling up and diffractive methodology inform our use of Pedagogical Documentation and take us beyond traditional human centred and bounded ways of seeing the world and curriculum?

Theoretical Approaches to Disrupting Historical Trauma Among Two-Spirit and Indigenous LGBTQ+ Elders

Introduction: Indigenous holistic theory (IHT) is a multi-faceted framework grounded in traditional cultural knowledge that emphasizes Indigenous world views, cultures, and traditions with a focus on the spiritual, emotional, mental, and physical elements of health and wellness (Absolon, 2010). Objective: To describe the role of historical trauma and health-related behaviours among Two-Spirit and Indigenous lesbian, gay, bisexual, transgender, and queer or questioning (2S/LGBTQ+) Elders and how the emergence of IHT and its guiding constructs could work to inform culturally responsive interventions for the study population. Method: IHT constructs were applied to historical trauma intervention tailoring among Indigenous 2S/LGBTQ+ Elders, including a relevant theoretical model. Results: Applying the IHT framework to Indigenous 2S/LGBTQ+ Elder interventions could be an effective pathway for understanding the population while helping to inform more culturally responsive health promotion efforts that will lead to wellness in later life. Discussion/Conclusion: The paper concludes with a discussion of how IHT helps to advance our knowledge about addressing historical trauma most responsively, along with future research recommendations.

Introducing Indigenous Perspectives on Data Sovereignty in Engineering Education

We live in a data-driven world, and decisions of technology developers impact how the world uses technology. But the education system does not address data sovereignty. This is more relevant in New Zealand, with M?ori data sovereignty being a concern. In engineering education, ethical aspects of technology are taught from a western perspective. This paper describes a different approach used recently in an undergraduate engineering course, where an indigenous perspective was integrated with the predominant western view. Electrical and Digital Systems is a course taken by all engineering students at the University of Auckland. This course teaches the engineering perspective on how data is collected and processed, and hence is the perfect point to introduce the indigenous data sovereignty perspectives. Student feedback received so far supports the success of this introduction. This also prepares our future workforce to be competent to incorporate indigenous world views in engineering decisions.

Post-COVID-19 Własne pokoje: Wnioski wyciągnięte z wirtualnych projektów rozwoju zawodowego przeznaczonych dla nauczycieli wczesnego dzieciństwa w Ontario

This paper reflects and explores lessons learned during two professional learning series related to the pedagogical practices of early childhood educators (ECEs) in Ontario, Canada. Drawing on a comparative analysis of our observations, collaborative inquiries, and discussions, we underline post-COVID-19 conditions that change how we think, engage, and envision possibilities in professional learning. We discuss the way the use of technology at the intersection of time and space and carefully chosen pedagogical approaches pushed us to reconsider current practices used in the design of professional learning activities, the implementation, and the responses to educators’ learning. We focus on the way technology helped us envision and plan for virtual rooms as environments as third teachers. Trading the traditional professional workshop-like activities with fixed time boundaries for virtual café-style learning, introducing design thinking, distributed leadership, Indigenous world views, and rhizomatic wonderings, we discuss our decisions to change the directions of professional learning from focusing on skill development and transmission of knowledge to enhancing dispositions needed to become lifelong learners, innovators, and advocates. We conclude the paper with invitations and provocations for educators, academics, researchers, and regulatory bodies to further discuss professional learning activities for the early childhood education (ECE) community in Ontario. In brief, we focus on removing the dividing practices between professional learning activities and pedagogical approaches as a starting point to envision possibilities in Ontario’s ECE field.

Unreconciled: Indigenous Presents/Presence & Settler Memory

Abstract This essay explores race, racism, history, and popular memory from the vantage point of the Indigenous world, and, specifically, Native peoples colonized within the present-day United States. Over the course of the past decade, Indigenous movements for land and life have shed light on the incomplete nature of conquest in Native North America and the instability of settler colonialism. “Unreconciled” explores the ongoing tension between Indigenous presence and the settler colonial “logic of elimination” in the context of land acknowledgments, commemoration, popular culture, and federal policy. We show that, despite changes with regard to the ways in which non-Indigenous people in settler states collectively remember or imagine community, elements of settler memory continue to reside within and limit public conversations on race, remembrance, reconciliation, and reparation. (DMC and MLC)

The United Nations Declaration on the Rights of Indigenous Peoples and the Sermon on the Mount

[Figure: see text] This paper examines what the Sermon on the Mount has to say about how Indigenous rights and traditions should be braided together with Canadian law to honour the intent of the UN Declaration on the Rights of Indigenous Peoples, and what the Declaration has to say about how the Sermon should be interpreted. The ethical demands of the Sermon require a fundamental respect for Indigenous world views, traditions, and land claims in this process, so that the sovereignty of Indigenous peoples over their lands and their right to self-determination are fully implemented and nation-to-nation relationships upheld between them and the Crown. Conversely, the Declaration decentres the Sermon. It requires that this same respect be demonstrated as the ethical demands of the Sermon are followed.

Mistik Management Ltd.: clearing the way for economic reconciliation

Theoretical basis To ensure that students are well prepared to successfully analyze this case, they should be familiar with the following concepts, theories and principles: ▪ Stakeholder theory ▪ Concept of duty to consult and accommodate ▪ Concept of social license to operate (SLO) ▪ Concept of indigenous economic self-determination ▪ Indigenous world view ▪ Seventh generation principle ▪ Cree principles ▪ Dene principles Research methodology The information provided in this case was gathered by the authors through face-to-face interviews, phone interviews, e-mail exchanges and secondary research. Meadow Lake Tribal Council (MLTC) separates business operations from council operations through use of corporate entities (as shown in Exhibit 1 of the case). Meadow Lake Tribal Council II (MLTCII) is the corporate entity that oversees two companies referenced in the case: Mistik Management and NorSask Forest Products LP. Interviews were conducted with the General Manager at Mistik Management, Certification Coordinator at Mistik Management, Chief of Buffalo River Dene Nation, Chief of Waterhen Lake First Nation, MLTC Vice-Chief, Board Member and Advisor to MLTCII, President and CEO of MLTCII, MLTCII Business Development Consultant and a former consultant with MLTC, NorSask Forest Products and Mistik Management. Case overview/synopsis Mistik Management Ltd., a forestry management company co-owned by the nine First Nations of MLTC, was a leader in economic reconciliation in 2022. However, the company had dealt with significant challenges not long after it was established in 1989. Richard Gladue, former Chief of the one of MLTCs Member First Nations and a leader in economic development at MLTC, had been actively involved in establishing the organization. Gladue loved the life and vitality of the boreal forest in the Meadow Lake region and felt a sense of responsibility to take care of the forest and the land for generations to come. This responsibility was balanced with the acknowledgement that the forest also provided vast economic development, employment and wealth generation opportunities for MLTC and its Member First Nations. In the early 1990s, MLTC and Mistik Management dealt with a year-long blockade by a group of protesters that included members of Canoe Lake Cree First Nation, one of the Member First Nations of MLTC. They had not been consulted on Mistik’s processes and policies, and the company’s clear-cut logging had affected their ability to continue their traditional way of life and practices on the land. After the incident, Mistik Management moved more quickly to invest in a co-management process that they were still refining and using in 2022 when consulting with Indigenous groups and communities. A natural resource economy brings together Indigenous peoples, industry and government. In this case, students will learn about the important role that relationships play and how decisions are made when balancing complex legal, environmental and economic interests. Students will learn about the history of duty to consult and accommodate in Canada; conduct a stakeholder analysis and reflect on how decisions affect stakeholder interests; and make recommendations for meaningful Indigenous engagement strategies using the concept of social license and indigenous principles. Complexity academic level This case is suitable for use in undergraduate courses on indigenous business, ethical decision-making, public policy and/or natural resource development. There may also be applications in other fields of study, including anthropology, economics and political science. If the case is used in an indigenous business course, it would be best positioned in the last third of the class, after topics such as duty to consult and accommodate, social license and meaningful engagement with indigenous communities have been covered. If used in an ethical decision-making course, it would be best used when discussing stakeholder theory and engaging in stakeholder analysis. If used in a public policy course, the case could be used to start a discussion around the duty to consult and accommodate indigenous communities in Canada. If used in a natural resource development course, the case would be best used as an example of indigenous economic development.

Psychosocial Workers and Indigenous Religious Leaders: An Integrated Vision for Collaboration in Humanitarian Crisis Response

Indigenous religious leaders can be the most trusted organic helping agents within vulnerable communities, but often lack orientation to the language and paradigms of the mental health and psychosocial support (MHPSS) professionals responding to their communities after a crisis. Similarly, MHPSS professionals work within paradigms which do not always match the indigenous world views of the vulnerable people they seek to help and therefore can undermine community stability while attempting to provide a service. In parallel, the spiritual care offered by indigenous religious leaders does not always optimally intersect with evidence-based MPHSS interventions, although it is highly likely that both approaches to care provide important benefits to the community, some of which are missing or underemphasized in one or the other. Training approaches designed to orient religious leaders to the work of MHPSS are usually funded and delivered by MHPSS professionals and tend to leverage MHPSS assumptions and portray MHPSS interventions as the most important lines of effort in care. This may leave religious leaders feeling uncertain of their ability to contribute to multi-disciplinary efforts without migrating away from their own foundational assumptions about humanity, illness, and wellness. Often missing from the field is a parallel effort in training which offers MHPSS professionals insight into the efficacy of indigenous spiritual interventions of various kinds and how working alongside indigenous religious leaders can aid them in protecting against the well-known pathologizing tendencies present in their own models of care. The authors are experienced in working during and after community crisis with both MHPSS professionals and indigenous religious leaders and offer an integrated vision for combined training and combined support planning that may facilitate collaboration after crisis in vulnerable communities.

Review: We Are Not Animals: Indigenous Politics of Survival, Rebellion, and Reconstitution in Nineteenth-Century California, by Martin Rizzo-Martinez

Book Review| May 01 2023 Review: We Are Not Animals: Indigenous Politics of Survival, Rebellion, and Reconstitution in Nineteenth-Century California, by Martin Rizzo-Martinez Martin Rizzo-Martinez. We Are Not Animals: Indigenous Politics of Survival, Rebellion, and Reconstitution in Nineteenth-Century California. Lincoln: University of Nebraska Press, 2022. 536 pp. Illustrations. Hardcover $80.00. Natale Zappia Natale Zappia NATALE ZAPPIA is associate professor of history and director of the Institute for Sustainability at California State University, Northridge. His works include The Many Faces of Edward Sherriff Curtis: A Collection of Portraits and Stories from Native North America (with Steadman Upham, 2006); Traders and Raiders: The Indigenous World of the Colorado Basin (2014); and Rez Metal (film and book, 2020). Zappia is also the associate project director of the Early California Cultural Atlas. He currently works with local tribal communities in Southern California on the Los Angeles Landscape History Mapping Project. Search for other works by this author on: This Site PubMed Google Scholar California History (2023) 100 (2): 126–128. https://doi.org/10.1525/ch.2023.100.2.126 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn Email Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Natale Zappia; Review: We Are Not Animals: Indigenous Politics of Survival, Rebellion, and Reconstitution in Nineteenth-Century California, by Martin Rizzo-Martinez. California History 1 May 2023; 100 (2): 126–128. doi: https://doi.org/10.1525/ch.2023.100.2.126 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentCalifornia History Search We Are Not Animals is a monumental volume exploring the Indigenous contours that shaped the colonial, Mexican, and American periods of Alta California. Hyperfocused on the intricate and continuous lineages, traditional ecological knowledge, and cultures of multiple communities within and around Santa Cruz (home of Mission Santa Cruz), Martin Rizzo nonetheless offers history on an epic scale. His study is enmeshed in deep time, ecologies, and practices, as well as meticulously engaged with underutilized or overlooked archival sources—particularly those originating from Indigenous archives. Weighing in at nearly five hundred pages and with close to fifty tables, maps, and figures, Rizzo’s work provides the most comprehensive and detailed account to date of the Ohlone experience in what is now the Santa Cruz coastline and mountain range. Although California is home to tech titans with global reach, Native Californians and their histories remain hidden in plain sight. Rizzo’s goal is to cast... You do not currently have access to this content.

Review: Line of Blood and Dirt: Creating the Canada-United States Border across Indigenous Lands, by Benjamin Hoy

Book Review| May 01 2023 Review: Line of Blood and Dirt: Creating the Canada-United States Border across Indigenous Lands, by Benjamin Hoy Line of Blood and Dirt: Creating the Canada-United States Border across Indigenous Lands. By Benjamin Hoy. (New York, Oxford University Press, 2021. 344 pp.) David-Paul B. Hedberg David-Paul B. Hedberg Outdoor History Consulting Search for other works by this author on: This Site PubMed Google Scholar Pacific Historical Review (2023) 92 (2): 316–317. https://doi.org/10.1525/phr.2023.92.2.316 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation David-Paul B. Hedberg; Review: Line of Blood and Dirt: Creating the Canada-United States Border across Indigenous Lands, by Benjamin Hoy. Pacific Historical Review 1 May 2023; 92 (2): 316–317. doi: https://doi.org/10.1525/phr.2023.92.2.316 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentPacific Historical Review Search I’ll look at Peace Arch Park at the Canada-U.S. border differently the next time I pass by to see my family living on the other side. Benjamin Hoy’s Line of Blood and Dirt: Creating the Canada–United States Border Across Indigenous Lands is both an important contribution to the scholarship of borderlands and more broadly to Canadian and U.S. history. Readers of Hoy’s book will come to see the border as a colonial tool for the mass starvation of indigenous people; as a calculated line that attempted to reorder kinship relations and definitions of nationality and indigeneity; as an ambiguous zone of control where goods and people moved through colonial power structures and inability to regulate or fathom the Indigenous world that existed before the border. Hoy argues the Canada-U.S. border developed differently from the U.S.- Mexico border “because of American perceptions of cultural similarity and military prowess” (p. 6). The... You do not currently have access to this content.

A Kaupapa Māori Intervention on Apology for LDS Church's Racism, Zombie Concepts, and Moving Forward

ABSTRACT This intervention paper, based on the Kaupapa Māori writing inquiry, aims to offer an alternative path forward to the idea that The Church of Jesus Christ of Latter-day Saints should apologise for its racism. It argues that an apology is redundant to the Indigenous World. The goal is for better Church-Indigenous relations in the face of racism rooted in The Book of Mormon, Church Policy, doctrine, teachings, and theology. The author develops a positionality and outlines mahi tuhituhi as a Kaupapa Māori (post) qualitative writing inquiry. The Author then moves to contextualise these issues by framing them with what sociologists describe as Zombie Concepts. A brief overview of the Book of Mormon and its significance in Mormonism is provided. Following that, an understanding of the connection between Aileen Moreton-Robinson's white possessive and Lamanitism is provided. Hagoth and his relationship with Tāngata Moana (Māori and Pacific Peoples) is then addressed. Recent remarks by Thomas Murphy to help readers understand the racism in the Book of Mormon. Other issues for Indigenous Peoples are highlighted, with an emphasis on anachronisms and the Book of Mormon's plagiarism. The investigation then shifts to provide Veracini's commentary on settling to build relationality is discussed from the viewpoint of Aotearoa New Zealand. A discussion of the issues is followed by an outline of the research's consequences, which include seven issues that need to be addressed as part of the relationality building in order to create a collaborative future values-based project to move Church-Indigenous relations forward in a positive way.

Cañaris: Etnografías y documentos de la Sierra Norte del Perú

The contents of this important work focus on the Cañaris-Quechua cultural area of the department of Lambayeque in northwestern Peru, home to the pre-Hispanic polities of Chimú and Moche. Despite the political, historical, and geographical differences characterizing Incahuasi (also Inkawasi), Cañaris, and Penachí, the three are intimately linked while exhibiting different degrees of “Andeanness” (27).In a solid critical introduction, Juan Javier Rivera Andía characterizes the book as filling an unrecognized gap between two authorized poles of knowledge. The first concentrates on transcribed oral accounts, contributing to what Rivera considers the fetishization of culture. The intense work required to render an authentic text can lead to the erasure of the transcriber/translator, who poles across the river to arrive at theoretical space without knowledge of the documentary stepping stones of local knowledge production—“narraciones-otras,” or “impure” (18) knowledge located in the notebooks, files, lists, fliers, and mimeographed manuscripts that open the book.Part 1, “Unpublished Documents,” presents manuscripts penned by José Natividad Huamán Bernilla, Pedro Carlos Manayay, and Florentino Gaspar. These provide, respectively, accounts of the customs and culture of Inkawasi; a historical summary of Janque; and a notebook of songs, speeches, and liturgical instruction in Spanish and Quechua. Locally published works produced from 1989 to circa 2009 give readers the opportunity to experience local research agendas in action. The Cajo family-based publication Pachay examines Inkawasi artistic expressions. A publication by “San Pablo” de Inkawasi is an educationally focused compendium of local life. Other contributions include a journal of culture and society edited by Joaquín Huamán Rinza; a Quechua piece by Hipólito Cajo Leonardo; and an account of the restoration of the Incahuasi church of San Pablo.Three of the “Brief Ethnographies” of part 2 are written by local schoolteacher Alfredo Leandro Carrasco Lucero, one of the most knowledgeable scholars of northern Peruvian dance and musical instrumentation. Marieka Sax (in English) describes Cañarense protective rituals, including the hanging of the devil during Holy Week, while Tatiana Gossuin (in French) describes “fear ailments” emanating from water and other ancestral beings. Julio César Sevilla Exebio connects the origins of Inkawasi to cattle branding, gathered foods, ditch cleaning, haircutting, and observances for the Virgen de las Mercedes. Spirits such as the local Ačakay and Pachakamaq are situated in complex contexts by María Bernilla Pereyra, Aurora Santiago Bernilla, and Rivera Andía; further knowledge regarding the regionally unique Ashkay (Ačakay) emerges in a wonderful dialogical piece produced by Gerson Eduardo Linares Peña.In sum, although there are a few flaws (e.g., the absence of an index), I found this book inspirational and responsible in terms of the seriousness with which Rivera has taken collaborative and consultative ethnography, local historical production, and sociological theorization. The pieces confirm, for instance, not only that the study of “myth and ritual” is indeed alive and well in Andean worlds but that it can be contextualized within the asymmetrical relationships that threaten the northern Andes due to the two-headed beast of global extraction and national neglect. Rivera also interpolates a parallel gap in broader Americanist ethnology whereby the local Native and the global Indigene are separated from intervening persons, writings, and points of view. Regardless of ancestry, the authors and human foci of these studies are agents who produce critical intellectual work. This brings us to a final “good to think” conundrum: although many Cañarenses do not identify themselves as essentially “Indigenous,” Rivera expresses his hope that this rich book of writing, thinking, and remembering will instruct us to pay closer attention to the people of Cañaris in order to better grasp the realities of today’s Andean Indigenous world.

Culturally responsive policy development: Co-constructing assessment and reporting practices with First Nation educators in Alberta

Abstract Informed by an adaption of the tri-level reform framework, we collaborated with a First Nation district student assessment committee, school principals, and district personnel to develop a student assessment policy. Through a series of workshops and meetings with school administrators and classroom teachers from Tsuut’ina Nation, located in southern Alberta, Canada, we created an assessment, evaluation, and reporting policy aligned to Tsuut’ina fundamental values, provincial priorities, and best practices in student assessment. Teaching practices that are aligned to the three educational pillars of learner outcomes, instruction, and assessment, as well as the Tsuut’ina fundamental values, have the potential to impact the Nation’s student educational success. We discuss implications of this work in relation to collaboration, Indigenous world view, and outcome-based reporting.

Embodied in Indigenous Research: How Indigeneity, Positionality, and Relationality Contribute to Research Approaches and Understanding

Objectives: As the presence of Indigenous Peoples, world views, perspectives, and teachings continues to grow within academia, the institutional narrative regarding Indigenous approaches to knowing, doing, and being evolves and expands. We would like to contribute to this shifting narrative. Introduction: We are a diverse group of trainees invited into an Indigenous-led research project, entitled IndWisdom, that is exploring the context-mechanism-outcome relationships of Indigenous research. By conducting two parallel study components—an Indigenous-informed realist review and case studies—the larger IndWisdom project aims to advance Indigenous Peoples’ sovereignty and rights related to how Indigenous Knowledges are centred in research. Through the process of this research, we have come to the understanding that Indigenous Knowledges and Indigenous Knowledge Systems are contextualized and dynamic in nature and are embodied and interconnected in all aspects of one’s lived experience, language, traditions, and culture. Methods: As a collective, the trainees were supported to participate in a sharing circle to introduce ourselves and reflect on how our positionality and understanding of who we are impacts our approach to engaging with research. Results: While we span different nationhoods and time zones, we share how we have fostered virtual spaces that respect each other's perspectives and approaches as well as honour our own Indigenous world views and allied identities. Discussion: In the same way that our realist review involves recording and analyzing context-mechanism-outcome details of other peoples’ studies, our paper provides the context of who we are as co-authors, our mechanisms (approaches) of engaging with each other and the IndWisdom study content, and outcomes from our ways of knowing and doing research.Keywords: Indigenous, research, typology/methodology, lived experience, Indigenous research methodologies, ways of knowing

Traces, Absences, and Distortions in Emilie Demant Hatt’s Representations of Sámi Life

The essay investigates a selection of Danish visual artist Emilie Demant Hatt’s art and writings and traces her fascination with the Indigenous world view that she encountered during her stay with Sámi reindeer herders in Sápmi in the early twentieth century. As a woman and amateur anthropologist with North Sámi language skills who lived with Sámi transhumant families over a longer period and moreover developed a close collaboration with the Sámi artist Johan Turi, Demant Hatt had nuanced and varied insights into daily life and was inspired by Sámi aesthetics and ontologies. These inspirations, which were outside the mainstream monologue of the colonial adventurer, opened up space for dialogue in the Arctic contact zone. Coupling Demant Hatt’s work to contemporary artistic practices and gendered experience and combining interpretations of her texts and artworks with some historical contextualization, the essay examines how the Sámi use of context-bound metaphors and figurative speech, duodji aesthetics, and a relational ontology (described as “animism”) sharpened Emilie Demant Hatt’s awareness of the significance of context, interconnectedness, and embeddedness in both her visual and textual production. It reveals also how Demant Hatt in her representations of Sámi ways of life performs a delicate but dangerous balancing act between valorizing a different culture, replicating colonial fantasies, and struggling with her own experiences of gendered oppression in modern society.

Multiculturalism from Below: Indigeneity and the Struggle for Recognition in Thailand

This article highlights the political work Indigenous activists in Thailand carried out in recent years in claiming Indigenous status and pressing for legal and political recognition by the Thai state. I frame this work as a form of “multiculturalism from below” geared more toward inclusion and accommodation than sovereignty and decolonization. This makes the movement distinct from many other parts of the Indigenous world. I further frame the activists’ movement as a form of “governmentality from below” in that they are adopting a highly conscious strategy of self-surveying and self-enumeration that aims to define and render visible Thailand’s diversity while legitimizing their cultural claims and performances of Indigeneity. This case drives home the point that Indigeneity is a highly malleable concept that, while usable by different groups of people in different moments, brings with it constraints and possibilities reflecting the nature of relations between those groups and the state.

Weaving the links: Traditional knowledge into modern science

Rapidly changing environment and fast shifting economic, political and cultural changes on a global perspective at the same time are affecting the world of indigenous people and their livelihood. Integrating Traditional Knowledge Systems (TKS) and reconnecting with ourselves, the community and the society with modern perspectives is not an easy task. When we weave two strands together, we may end with ultimately a stronger one. Kimmerer (2013) reveals that living things of all types provides an important lesson about the interconnectedness of life. He describes indigenous knowledge as an alternative or complementary approach to Western mainstream scientific methodologies. A systematic and scientific understanding of the TKS needs an interdisciplinary approach. This may address the livelihood security to people with limited financial means, protection of biodiversity and open new paradigm of Science and Technology (S&T) thinking and practice, achieving United Nations Sustainable Development Goals (SDG). This paper provides the perspectives of the web links from an Indigenous world and the modern science view. Integrating the Indigenous knowledge into modern science and addressing the gaps in the traditional knowledge for science-policy assessments should be set as a high priority.

Courts of being and non-being

Abstract This article explores the challenges faced and practices developed by Taiwanese judges in cases involving Indigenous laws and lands to fulfil the objectives of Taiwan's Indigenous court units. Despite the official establishment of these units, local actors debated their real presences within Taiwan courts. Non-Indigenous actors administered proceedings, state laws and justice practices applied, the language of Han mainstream society dominated legal discourse, training for judges and prosecutors was minimal, and court unit proceedings generally replicated ordinary court procedures, rendering the units ambiguous as distinct institutions. While some judges ignored these ambiguities, other judges endeavoured to integrate Indigenous world views, ontologies and meanings into applications of new laws and procedures through varied strategies. In practice, these exploratory approaches constituted the Indigenous court units in Taiwan courts. While these strategies may, in certain circumstances, create possibilities for improving Indigenous recognition within the national court system, they could also work against Indigenous people in their bids for justice through the courts.