Indigenous Knowledge
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Item Code of practice for the Tangata Whenua, community and voluntary sector reseach centre(Tangata Whenua, Community and Voluntary Sector Research Centre, 2007-10-02)This Code of Practice sets out principles and standards for undertaking ethical and participatory research with the Tangata Whenua, community, and voluntary sector in New Zealand. It gives consideration to achieving greater levels of community participation and self-determination in research processes, and throughout the whole life-cycle of research projects, from design and implementation to reporting and evaluation. Furthermore, it is about recognizing the need to address power imbalances and inequities, and upholding Indigenous Peoples and Tangata Whenua, their own knowledge and tikanga (Maori values) and their rights as communities and peoples, including their ability to make decisions about research, its analysis and reporting. It also includes principles of empowerment, governance, and accountability, reciprocal relations, sustainability, social justice, confidentiality, ownership, and ethical and moral responsibility. Overall, the code focuses on research partnerships in which communities make decisions and are active participants, as well as benefitting directly from research, and in which research processes adopt rights-based approaches that are strengths-focused and contribute to community wellbeing.Item Rural technology and collective analysis: Improving water supplies and sanitation(1979) Jackson, TedThe late 70s witnessed the problem of the insufficient supply of water and sanitation in rural areas become a serious threat to health and everyday living. Set in this period, this paper aims to demonstrate the way in which the described issue integrated into the life of the villages and towns. In this way, the research was concentrated on the implementation of technologies and the ideas behind them and the reactions of people who were a part of the process. This paper, therefore, tries to demonstrate the importance of such projects in context of changing people’s perceptions and building awareness, rather than focusing on the scale of the innovation itself. The research, thus, raises more questions than it answers, leaving the reader amazed by the ability of one idea to change the lives of thousands of people but at the same time skeptical about the potential role of similar movements in other contexts.Item Education for women's empowerment(ASPBAE, 1996) Batliwala, SrilathaEducation for Women’s Empowerment reflects on education as a means to challenge gender inequality and advance women’s empowerment. The paper states that women’s empowerment requires overcoming social, economic, political, and cultural relations and structures that undermine women. Education for literacy, basic and women’s rights, self-reliance, citizenship, reproductive health, critical thinking, and self-determination are presented as pivotal forces for social change. The paper is a call for decentralizing and democratizing education, engaging women and their communities, integrating traditional knowledge, gender-responsive curricula, and training materials, and enhancing the role of NGOs and civil society in education. It also calls for advocacy, networking, monitoring, and evaluation, and participatory approaches to research, as well as strategies for policy implementation at various levels. To advance women’s empowerment, the paper suggests that education can contribute to enhancing women’s participation, voice, resources, and control and promote gender justice and social change.Item Guidelines for ethical research in Australian indigenous studies(Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS), 2012)The AIATSIS Guidelines for Ethical Research in Australian Indigenous Studies offer a set of rules for carrying out research in and about Indigenous peoples of Australia. According to the guidelines, the diversity, rights, perspectives and self-determination of Indigenous peoples, as well as the protection of cultural heritage, traditional knowledge, cultural expressions and intellectual property of Indigenous peoples should be recognised. Moreover, the guidelines state that Indigenous knowledge, practices and innovations should be acknowledged throughout the process of research. Finally, consultation, negotiation and free, prior and informed consent are set as basic principles of research, meaning that Indigenous peoples should be engaged in the process of research as equals. Consultation, common understanding, cultural appropriateness of research methodology and agreements about ownership, access, publication and research results are highlighted by the guidelines.Item University-community partnerships: Connecting for change(The Community-University Exposition 2008, 2008)With many of the social, environmental, health and economic issues facing us today we need research that engages those who are working on the front lines. Issues in Victoria, such as homelessness or climate change, are best understood and acted upon when those working to find solutions are driving the research.Item Report of the international workshop PRA, literacy and empowerment: The reflect method(1994) Actionaid Bangladesh; Campaign for Popular Education (CAMPE)The report discusses participatory research and its use in communities through PAR, PRA, and the reflect method. The report emphasizes that communities should not be passive providers of knowledge for research but active participants in diagnosing problems, sharing their knowledge, and finding solutions to these problems. The report provides many examples of participatory research from Caribbean, Africa, South Asia, Latin America, Canada, Indigenous knowledge, adult literacy, empowerment, and social change. The report also recognizes some of the challenges that participatory research faces, such as ensuring rigorous research, combining the expertise of professionals and community members, and applying research findings to actual action. Overall, the report shows that participatory research is used to make research more relevant to the communities in which it is conducted.Item Fathering in the shadows: Indigenous fathers and Canada's colonial legacies(Sage, 2009-07) Ball, JessicaA study of Canadian Indigenous fathers' involvement conceptualized a temporal horizon within which to situate challenges and opportunities for caring for children following decades of colonial interventions that have diminished men's roles. Through five community-university partnerships, conversational interviews were held with eighty First Nations and Métis fathers in British Columbia, Canada. Using a grounded theory approach, a conceptual model was constructed identifying six key ecological and psychological factors that combine to account for Indigenous men's experiences of fatherhood: personal wellness, learning fathering, socioeconomic inclusion, social support, legislative and policy support, and cultural continuity. Indigenous fathers' accounts bring into focus systemic barriers to positive fathers' involvement, including socioeconomic exclusion due to failures of the educational system, ongoing colonization through Canada's Indian Act, and mother-centrism in parenting programs and child welfare practices. Policy and program reforms are suggested to increase Indigenous fathers' positive and sustained engagement with their children.Item Policies and practises affecting Aboriginal fathers' involvement with their children(Thompson Educational Publishing Inc., 2006) Ball, Jessica; George, RonThis paper, by Jessica Ball and Ron George, is based on interviews with eighty First Nations and Métis fathers in British Columbia about how government policy and everyday institutional practice shape their involvement with their children. Many fathers described coming to fatherhood slowly, after years shaped by residential schools, forced relocation, and child welfare removals that broke the passing down of parenting knowledge between generations. The paper outlines recurring barriers: confusion around paternity registration, parenting programs built around mothers, custody decisions that favour mothers by default, and a maze of overlapping federal, provincial, and First Nations jurisdictions; all made harder by poverty. It ends with a set of recommendations, including acting on the Royal Commission on Aboriginal Peoples report, simplifying paternity registration, funding Aboriginal-led child welfare and father-support programs, and helping fathers pass on cultural knowledge to their children. The fathers' own words run through the paper, holding both the weight of being excluded and a quiet hope of being recognized as capable and needed.Item Land and people No. 3, July-September 1988(Participatory Research in Asia (PRIA), 1988-09) Participatory Research in Asia (PRIA)This report covers the third issue of Land and People, a PRIA newsletter on land ownership and alienation, published between July and September 1988. It opens with the Supreme Court's August 1988 ruling ordering the closure of limestone mines in the Doon Valley after nearly three decades of local resistance. It examines India's National Water Policy, questioning whether its emphasis on river-basin planning and large-scale groundwater recharge benefits marginal farmers or reinforces their exclusion. The focus article revisits land reform four decades after independence, highlighting the gap between legal provisions and the land held by small and tenant farmers. A review of Vijay Paranjpye's study of the Tehri Dam questions official estimates of economic returns, displacement, and ecological risks. It also reports on protests against the Narmada Valley Project in Bombay, a fast at the Sardar Sarovar dam site, and a march in North Bihar over recurring floods and drinking water scarcity. It concludes with a letter from Thailand's Project for Ecological Recovery on the shelving of the Nam Choan dam following sustained cross-border solidarity, and a report on the first International Rivers Network conference in San Francisco.Item Indigenous perspectives on open science and the decolonization of knowledge(UNESCO Chair, 2022-05-11) Hall, Budd L; Tandon, RajeshThis policy brief on Indigenous Perspectives on Open Science and the Decolonization of Knowledge is a contribution to WHEC 22 theme three on Inclusion on Higher Education. It is the product of The World Virtual Indigenous Circle on Open Science and the Decolonization of Knowledge which took place on November 12, 2020. It was organized by the UNESCO Chair in Community-Based Research and Social Responsibility in Higher Education, co-hosted by the Canadian Commission for UNESCO and the World Indigenous Nations Higher Education Consortium, and the format was designed by Lorna Wanósts'a7 Williams. The Circle featured nearly 20 Indigenous speakers and attracted some 300 registrants from around the world. Its purpose was to inform UNESCO's drafting of a recommendation on open science and, in turn, to ensure Indigenous knowledge is incorporated respectfully and with integrity to help reshape how higher education institutions recognize and use it. The aim of this brief is to share our recommendations on the next of many steps toward ensuring that Indigenous knowledge is better recognized worldwide, so it can guide individuals and institutions in higher education, in research, and in protecting the Earth.