scholarly journals Establishing Land Relationships Through the Saskatoon Berry

Intonations ◽  
2021 ◽  
pp. 47-60
Author(s):  
Kufre Usanga
Keyword(s):  
Indigenous Peoples ◽  
Natural Environment ◽  
Personal Experience ◽  
Final Section ◽  
Knowledge Systems ◽  
Close Reading ◽  
Ecological Knowledge ◽  
Human Relationships ◽  
Indigenous Knowledge Systems ◽  
Indigenous Perspectives

This paper interrogates human relationships with the natural environment using the saskatoon berry as a “habitat guide,” a concept borrowed from the Indigenous perspectives of the Blackfoot, Papachase Cree and the Métis. As a settler on Treaty Six and Métis territory no. 4 – the traditional lands of various Indigenous Peoples including the Papaschase Cree, Blackfoot, Nakota Sioux, Ojibwe, Métis and others – my research engages with personal experience and specific Indigenous knowledge systems and worldview(s). This paper is divided into three sections: the first examines engagement with the natural environment and makes a case for stewardship and kinship as eco-conscious ethics. The second section, based on an oral interview with Papaschase Cree educator and scholar Dwayne Donald, builds on traditional ecological knowledge to provoke thoughts on multispecies relationality. In the final section, I offer a close reading of poems by two Métis poets to emphasize kinship and ethical relationality through the saskatoon berry.

Environmental Justice and Indigeneity

Anthropology ◽  
2021 ◽  
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Analytical Framework ◽  
Knowledge Systems ◽  
Legal Traditions ◽  
Indigenous Nations ◽  
Legal Context ◽  
Intellectual Traditions ◽  
Indigenous Perspectives ◽  
United Nations Declaration

Indigenous environmental justice (IEJ) is distinct from the broader EJ field, which has been found to exhibit certain limitations when applied to Indigenous contexts. Indigenous scholars have observed, for example, that EJ scholarship generally does not consider Indigenous sovereignty, laws, and governance. Attempts to ensure the relevance and applicability of EJ to Indigenous contexts and realities have resulted in what can be thought of as an “Indigenizing” of the EJ scholarship. Recent scholarship thus recognizes that Indigenous peoples occupy a unique position in terms of historical, political, and legal context, and that this requires specific recognition of their goals and aspirations, such as those outlined in the United Nations Declaration on the Rights of Indigenous Peoples (UN General Assembly [UNGA] 2007). Achieving IEJ will require more than simply incorporating Indigenous perspectives into existing EJ theoretical and methodological frameworks, as valuable as these are for diagnosing injustice. IEJ offers a theoretical and analytical framework that goes beyond “Indigenizing” and “decolonizing” existing EJ scholarship and extends to frameworks informed by Indigenous intellectual traditions, knowledge systems, and laws. Indigenous nations and societies are diverse and no single IEJ framework will serve all contexts and situations. There are, however, commonalities among suggested frameworks as evidenced through various international environmental declarations prepared by Indigenous peoples over the past three decades that convey key concepts relating to IEJ. First, Indigenous knowledge systems should be utilized as a theoretical framework for analysis. In this frame, justice applies to all “relatives” in Creation, not just people. EJ is not just about rights to a safe environment, but it includes the duties and responsibilities of people to all beings and, conversely, their responsibilities to people. IEJ is regarded as a question of balance and harmony, of reciprocity and respect, among all beings in Creation; not just between humans, but among all “relatives,” as LaDuke 1999 and Kanngieser and Todd 2020 show. Second, Indigenous legal traditions should form the basis for achieving justice. Scholars have noted how Western legal systems continue to fail Indigenous peoples and the environment. In this sense, grounding conceptions of justice and injustice in Indigenous intellectual and legal traditions opens up possibilities for achieving justice. Finally, IEJ must acknowledge the historical and ongoing role colonialism has played in perpetuating injustices.

Indigenous Knowledges and the Story of the Bean

2009 ◽  
Vol 79 (1) ◽  
pp. 1-21 ◽  
Author(s):  
Bryan Mckinley Jones Brayboy ◽  
Emma Maughan
Keyword(s):  
Indigenous Knowledge ◽  
Knowledge Systems ◽  
Teacher Preparation Program ◽  
Science Lesson ◽  
Indigenous Students ◽  
Indigenous Knowledge Systems ◽  
Indigenous Perspectives ◽  
Teaching Programs ◽  
Schooling Practices ◽  
Indigenous Teachers

In this article, Bryan McKinley Jones Brayboy and Emma Maughn explore epistemic tensions within an Indigenous teacher preparation program where students question Western systems for creating, producing, reproducing, and valuing knowledge. Grounding their argument in a rich understanding of Indigenous Knowledge Systems,the authors advocate for an approach to training Indigenous teachers that recognizes the power of Indigenous Knowledge Systems, considers diverse knowledge systems equally, and equips teachers to make connections between various schooling practices and knowledge systems. Through the "story of the bean," in which an Indigenous student teacher reconceptualizes a science lesson from a more holistic perspective,the authors illustrate the wealth of understanding and insight that Indigenous teachers bring to the education of Indigenous students, and they depict the possibilities for pre-service teaching programs in which university staff honor the inherent value of Indigenous perspectives.

scholarly journals Legitimacy of Indigenous Intellectual Property Rights’ claims

2016 ◽  
Vol 1 (1) ◽  
pp. 165-190
Author(s):  
Wanjiku Karanja
Keyword(s):  
Intellectual Property ◽  
Property Rights ◽  
Indigenous Knowledge ◽  
Intellectual Property Rights ◽  
Indigenous Peoples ◽  
Knowledge Systems ◽  
Indigenous Knowledge Systems ◽  
Access To Knowledge ◽  
Traditional Cultural Expressions ◽  
Wide Usage

The notions of indigenous peoples, indigenous knowledge, and heritage and culture have acquired wide usage in international debates on sustainable development and intellectual property protection since the turn of the 20th century. This paper, through an examination of the concept of intellectual property and its intersection with culture and heritage, elucidates the nature and scope of indigenous intellectual property rights as represented by traditional knowledge, traditional cultural expressions and genetic resources. This paper, through a review of the interface between indigenous knowledge systems and the intellectual property law regime, illustrates the limitations of conventional intellectual property rights systems i.e.: copyright, patent, trade secrets and trademark in providing adequate recognition and protection for indigenous intellectual property rights. It also posits that the establishment of a sui generis system of protection offers a plausible solution to the inadequacy of the existing regimes of protection. This paper ultimately seeks to illustrate indigenous people’s legitimate rights to control, access and utilize in any way, including restricting others’ access to, knowledge or information that derives from their unique cultural histories, expressions, practices and contexts, towards the creation of a better society.

scholarly journals Including Indigenous Knowledge Systems in Environmental Assessments: Restructuring the Process

2019 ◽  
Vol 19 (3) ◽  
pp. 120-132 ◽  
Author(s):  
Rachel Arsenault ◽  
Carrie Bourassa ◽  
Sibyl Diver ◽  
Deborah McGregor ◽  
Aaron Witham
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Rights ◽  
Indigenous Communities ◽  
Knowledge Systems ◽  
Community Capacity ◽  
Risk Assessments ◽  
Resource Extraction ◽  
Natural Resource Extraction ◽  
Indigenous Knowledge Systems

Indigenous peoples around the world are concerned about the long-term impacts of industrial activities and natural resource extraction projects on their traditional territories. Environmental impact studies, environmental risk assessments (EAs), and risk management protocols are offered as tools that can address some of these concerns. However, these tools are not universally required in jurisdictions, and this Forum intervention considers whether these technical tools might be reshaped to integrate Indigenous communities’ interests, with specific attention to traditional knowledge. Challenges include unrealistic timelines to evaluate proposed projects, community capacity, inadequate understanding of Indigenous communities, and ineffective communicatio, all of which contribute to pervasive distrust in EAs by many Indigenous communities. Despite efforts to address these problems, substantive inequities persist in the way that EAs are conducted as infringement continues on constitutionally protected Indigenous rights. This article highlights challenges within the EA process and presents pathways for improving collaboration and outcomes with Indigenous communities.

scholarly journals TRADISI MEMBANGUN RUMAH DALAM KAJIAN KEARIFAN LOKAL (STUDI KASUS PADA MASYARAKAT ADAT KAMPUNG DUKUH)

2015 ◽  
Vol 7 (3) ◽  
pp. 415
Author(s):  
Rosyadi Rosyadi
Keyword(s):  
Qualitative Study ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Local Knowledge ◽  
Natural Environment ◽  
Cultural Environment ◽  
Natural Phenomena ◽  
Human Relationships ◽  
Descriptive Method

AbstrakKeberadaan masyarakat adat di tengah arus modernisasi dan globalisasi dewasa ini oleh sementara orang dipandang sebagai suatu hal yang unik dan janggal. Di tengah arus globalisasi, di mana orang sibuk dengan konsep-konsep dan pemikiran modern, masyarakat adat berusaha untuk  tetap melaksanakan dan memelihara tradisinya. Melalui kajian-kajian antropologis terungkap bahwa tradisi-tradisi yang dikukuhi masyarakat adat tersebut ternyata sarat dengan nilai-nilai kearifan lokal, khususnya di dalam konteks hubungan manusia dengan ligkungannya, baik lingkungan alam, sosial, dan lingkungan budaya. Hal inilah yang melatarbelakangi penulis untuk melakukan penelitian ini. Melalui penelitian kualitatif dengan menggunakan metode deskriptif, penulis memaparkan berbagai fenomena alam, sosial dan budaya, apa yang dialami, diketahui, dilihat, dirasakan, dan dipikirkan oleh masyarakat adat Kampung Dukuh terhadap fenomena-fenomena alam dan kondisi geografis yang mereka hadapi sehari-hari. Fenomena-fenomena alam dan budaya ini diinterpretasikan dan kemudian melahirkan tradisi yang sarat dengan kearifan lokal. Tradisi ini juga mewarnai aktivitas membangun rumah di kalangan masyarakat Kampung Dukuh, mulai dari penggunaan bahan, ritual-ritual, dan pantangan-pantangan adat.  AbstractThe existence of indigenous peoples in the midst of modernization and globalization recently viewed as a unique and awkward by some people. In the midst of globalization, where people are busy with the modern concepts and ideas, indigenous people seek to continue thetraditions implementation and maintaining. Through anthropological studies revealed that the traditions of the indigenous peoples turns loaded with the values of local wisdom, particularly in the context of human relationships with environment, natural environment, social and cultural environment. Those phenomena are the background to conduct this research. By employing a qualitative study using descriptive method, the author describes the various natural phenomena, social and cultural;also,what thing is experienced, known, seen, felt, and thought by the traditional villagers of KampungDuku toward natural phenomena and geographical conditions that they face daily. Natural phenomena and culture is interpreted and subsequently deliver to a tradition which is loaded with local knowledge. This tradition also colorthe activity of homes buildingin the community of KampungDukuh, ranging from the use of materials, rituals, taboos and customs.

Colonizing Innovation:

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Abhinav CHATURVEDI ◽  
Alf REHN
Keyword(s):  
Indigenous Knowledge ◽  
Postcolonial Theory ◽  
Knowledge Systems ◽  
Frugal Innovation ◽  
Indigenous Knowledge Systems ◽  
Management Literature

Innovation is one of the most popular concepts and desired phenomena of contemporary Western capitalism. As such, there is a perennial drive to capture said phenomena, and particularly to find new ways to incite and drive the same. In this text, we analyze one specific tactic through which this is done, namely by the culturally colonial appropriation of indigenous knowledge systems. By looking to how jugaad, a system   of   frugal   innovation   in   India,   has been   made   into   fodder   for   Western management literature, we argue for the need of a more developed innovation critique, e.g., by looking to postcolonial theory.

‘He Brought the Cold Death on my Harandra’: The Cosmic Trilogy and the Ecotheology of Laudato si'

2018 ◽  
Vol 8 (2) ◽  
pp. 166-182
Author(s):  
Maria Poggi Johnson
Keyword(s):  
Natural Environment ◽  
The Other ◽  
Space Travel ◽  
Human Relationships ◽  
Other Hand ◽  
Divine Will ◽  
The Relationship

In his trilogy of space travel novels, published between 1938 and 1945, C.S. Lewis strikingly anticipates, and incarnates in imaginative form, the insights and concerns central to the modern discipline of ecotheology. The moral and spiritual battle that forms the plot of the novels is enacted and informed by the relationship between humans and the natural environment, Rebellion against, and alienation from, the Creator inevitably manifests in a violent and alienated attitude to creation, which is seen as something to be mastered and exploited. Lives and cultures in harmony with the divine will, on the other hand, are expressed in relationships of care and respect for the environment. The imaginative premise of the Trilogy is that of ecotheology; that the human relationships with God, neighbour, and earth and are deeply and inextricably intertwined.

Indigenous Environmental Justice, Knowledge, and Law

2018 ◽  
Vol 5 (2) ◽  
Author(s):  
Deborah McGregor
Keyword(s):  
Environmental Justice ◽  
Indigenous Knowledge ◽  
Knowledge Systems ◽  
Indigenous Worldviews ◽  
Indigenous Knowledge Systems ◽  
The World ◽  
Innovative Approaches

This article aims to introduce a distinct conception of Indigenous environmental justice (IEJ) based on Indigenous legal orders, knowledge systems, and conceptions of justice. This is not to suggest in any way that the existing environmental justice (EJ) scholarship is flawed; in fact, the scholarship and activism around EJ have been central in diagnosing and drawing attention to injustices that occur on a systematic basis everywhere in the world. This article argues instead that such discussions can be expanded by acknowledging that concepts of environmental justice, including distinct legal orders informed by Indigenous knowledge systems, already existed on Turtle Island for thousands of years prior to the arrival of Europeans. It also suggests that environmental justice framed within Indigenous worldviews, ontologies, and epistemologies may make significant contributions to broader EJ scholarship, particularly in relation to extending justice to other beings and entities in Creation. This approach acknowledges ongoing colonialism and emphasizes the need to decolonize in order to advance innovative approaches to IEJ. 

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