Search Results (23)

This article critically considers sample multigenerational oral traditions of Numic-speaking communities known as the Nüümü (Northern Paiute), Nuwu (Southern Paiute), and Newe (Western Shoshone), written down over the last 151 years. Utilizing the GOAT! phenomenological method to compare the onto-epistemologies of Numic peoples with a wide range of data from (G)eology, (O)ral traditions, (A)rchaeology and (A)nthropology, and (T)raditional knowledge, the author analyzed 824 multigenerational ancestral teachings. These descriptions encode multigenerational memories of potential geological, climatic, and ecological observations and interpretations of multiple locations and earth processes throughout the Numic Aboriginal homelands within California and the Great Basin. Through this layered and comparative analysis, the author identified potential convergences of oral traditions, ethnography, ethnohistory, rock art, and geological processes in the regions of California, the Great Basin, and the Colorado Plateau, indicative of large-scale earth changes, cognized by Numic Indigenous communities as earth birthing events, occurring during the Late Pleistocene/Early Holocene to Middle and Late Holocene, including the Late Dry Period, Medieval Climatic Anomaly, and Little Ice Age. Full article

The call to decolonize South African university curricula continues to shape academic discourse, highlighting the urgency of integrating African Indigenous Knowledge Systems (AIKSs) into theological education. While Western epistemologies have long dominated theology in Africa, this article argues for a paradigm shift by positioning public theology as a viable framework for engaging AIKS in meaningful and transformative ways. The article examines how AIKSs—expressed through oral traditions, communal spiritualities, and indigenous ethics—can enrich theological discourse, enhance contextual relevance, and address issues such as social justice, identity, and community cohesion. Drawing on the decoloniality discourse, this study critically explores the epistemological, institutional, and pedagogical challenges hindering integration and proposes concrete strategies including curriculum reform, faculty training, and community-based theological formation. The article contributes to the decolonization of theological education by offering a context-specific framework that repositions AIKSs as legitimate theological resources. In doing so, it advances a model of public theology that is inclusive, rooted in African realities, and responsive to the transformative needs of Southern African societies. Full article

Western written travel narratives are a byproduct of the privileging of vision as the primary means of knowledge production, an epistemology often imposed on indigenous peoples through colonial practices. In contrast, indigenous cultures in Brazil have long relied on listening as a central way of engaging with their environment. In the present essay, I examine how listening practices appear in the written accounts produced by members of three foreign river expeditions in Brazil from the 16th to the 20th century. I analyzed travel accounts from Gaspar de Carvajal’s Relación del Nuevo Descubrimiento del Famoso Río Grande (XVI century), Hercules Florence’s Voyage Fluvial du Tieté à l’Amazone (XIX), and Theodore Roosevelt’s In the Jungles of Brazil (XX). To explore what these travelers might have heard, I also collaborated with a sound designer to create a soundscape using actual recordings of local fauna and indigenous chants and music. The results show a variety of listening modes put into practice such as conquest-driven, scientific observation, contemplation, and hunting-focused and aesthetic appreciation. These narratives illustrate how European epistemologies reinforced Western dominance by shaping both colonial encounters and scientific approaches to Brazilian wilderness exploration. Full article

This paper critically addresses the pervasive neglect of indigenous approaches to social transformation within the field of international development cooperation. It shows how commonly used evaluation frameworks—shaped by Western assumptions about evidence, measurement, and progress—tend to exclude non-Western knowledge systems. Focusing on African Initiated Churches (AICs) as exemplars of development actors with transformational approaches that incorporate the spiritual, this study explores the possible reforms required in mainstream evaluation practices to recognise and include development alternatives. An analysis of AIC evaluation practices reveals the potential for decolonised frameworks rooted in African and indigenous epistemologies, including relational, communal, and spiritual ways of generating evidence. This paper argues that fostering mutual learning and dialogue in the field of development evaluation is fundamental to driving more inclusive and sustainable social change. Full article

Formal language: This paper discusses inclusive research and epistemic justice by using an example of a published study the authors conducted on intellectual disability and sexuality in supported living environments. Our study addressed taboos and pushed boundaries in content and methodology through two ways of inclusive research: (1) the second author of this paper who has an intellectual disability was a main researcher in the study; and (2) we interviewed people with intellectual disabilities about their own experiences as well as their desired solutions to obstacles they face in their supported living environments. Their input was centralized in the final research report. This method challenged the epistemic injustice of who have historically not been ‘allowed’ to produce knowledge in research. This paper offers historical insight into epistemic injustice as well as relational approaches from critical disability studies and non-Western understandings of disability that ‘rethink’ disability and that can thus promote epistemic justice in academic theory. By addressing both practice and theory in this paper, we aim to contribute to the growing body of inclusive research and to the epistemic justice of people with intellectual disabilities. Plain language: (1) Epistemology = thinking about knowledge, producing knowledge, sharing knowledge. (2) In history, people with intellectual disabilities have often been excluded from participating in this. This is called epistemic injustice. It is caused by the discrimination of people with intellectual disabilities (ableism). (3) Performing inclusive research with people with intellectual disabilities challenges this. It contributes to epistemic justice. Researchers and interviewees with intellectual disabilities can bring knowledge from lived experience into research. (4) Knowledge from lived experience has not always been valued in traditional research. That means we also need to think differently about ‘knowledge’, and about ‘disability’ and its ‘value’. (5) Discrimination based on disability has a long history. For instance: during colonialism by European countries (starting in the 15th century), false ideas about ‘poor health’ and ‘low intelligence’ were already used to justify slavery. People with disabilities have often been locked away or even killed because they have been seen as ‘less valuable’. These ways of thinking still exist. They influence our understanding of ‘epistemology’ because they decide whose way of thinking and way of life is valuable or not valuable. We need to change this way of thinking. (6) Some academic fields that help are critical disability studies, indigenous studies, and feminist posthumanism. These fields challenge ableist ways of thinking. They can help us understand disability as something that is not negative or less valuable, but simply part of what makes us human. Full article

Lion transformation, among San-Bushmen, is arguably the most dramatic and spectacular instance of animal transformation. Transformation is a central component of San curing and initiation ritual and of certain San hunting practices. Moreover, it is a recurrent theme in San mythology, art and cosmology, all of them domains of San expressive and symbolic culture that are pervaded by ontological mutability (manifested most strikingly in the therianthropes of San myth and art). Lion transformation is a phenomenon that has received much mention in the ethnographic literature on Khoisan ritual and belief, through information that is based not on first-hand but second- or third-hand ethnographic and ethno-historical information. In the paper, I describe my own eye-witness account of what San people deemed a lion transformation by a trance dancer, which I observed in my early field work among Ghanzi (Botswana) Naro and = Au//eisi San in the 1970s. This is followed by my own musings on the actuality or reality of lion transformation, from both my own perspective and from what I understand to be the indigenous perspective. In terms of the latter, lion transformation—and animal transformation in general—is a plausible proposition. Indigenous doubt and scepticism, deriving from a rarely if ever fully conclusive witnessing of such transformations, are assuaged in a number of epistemological, cosmological and phenomenological ways. These are not available to a Western cultural outsider with a Cartesian mindset, nor to a Westernized—and perhaps also Christianized—insider, whose cosmos has become “disenchanted” through historical–colonial and contemporary–acculturational influences. Full article

Background: Chiropractic, osteopathy, and physiotherapy (COP) professionals regulated outside the United States traditionally incorporate hands-on procedures aligned with their historical principles to guide patient care. However, some authors in COP research advocate a pan-professional, evidence-informed, patient-centered approach to musculoskeletal care, emphasizing hands-off management of patients through education and exercise therapy. The extent to which non-Western sociocultural beliefs about body representations in health and disease, including Indigenous beliefs, could influence the patient–practitioner dyad and affect the interpretation of pillars of evidence-informed practice, such as patient-centered care and patient expectations, remains unknown. Methods: our perspective paper combines the best available evidence with expert insights and unique viewpoints to address gaps in the scientific literature and inform an interdisciplinary readership. Results: A COP pan-professional approach tends to marginalize approaches, such as prevention-oriented clinical scenarios traditionally advocated by osteopathic practitioners for patients with non-Western sociocultural health assumptions. The Cynefin framework was introduced as a decision-making tool to aid clinicians in managing complex clinical scenarios and promoting evidence-informed, patient-centered, and culturally sensitive care. Conclusion: Epistemological flexibility is historically rooted in osteopathic care, due to his Indigenous roots. It is imperative to reintroduce conceptual and operative clinical frameworks that better address contemporary health needs, promote inclusion and equality in healthcare, and enhance the quality of manual therapy services beyond COP’s Western-centered perspective. Full article

Indigenous groups across Africa mobilized Indigenous Knowledge (IK) practices, albeit not without challenges, to respond to the COVID-19 pandemic. Yet Indigenous Knowledge Systems (IKS) continue to be sidelined in formal healthcare policies and programmes. This underscores the urgency to liberate Africa’s epistemologies. Employing the decoloniality lens, this paper examined the colonial influences inherent in African responses to COVID-19 while also exploring the role of IKS in the uMkhanyakude District Municipality (UKDM). The argument is made that, in the case of the UKDM, the efficacy of IKS was demonstrated in the response to and fight against the COVID-19 pandemic. This is the basis for the call to embrace and recognize that IKS is a legitimate body of knowledge comparable to Western science. Such recognition paves the way for more equitable, contextually relevant, and sustainable health strategies that can better address the complexities of current and future pandemics. Full article

Rapidly changing conditions and the complexity and interconnectedness of global challenges means that learning across the lifespan is more important than ever. Equally critical are sustainable planetary futurities and associated pedagogical practices which reach beyond the imposition of settler temporalities, modernist technological solutions, and western cognitive imperialism as a means of responding to our cultural-ecological crisis. Pedagogical practices must actively work with diverse generational realities and impacts associated with the cultural, ecological, and climate emergency. This paper reports on a growing conversation across diverse cultural biospheres regarding inclusive Indigenous-led strategies of multi-generational resilience addressing human–environmental wellbeing. Adopting an inclusive Indigenist theoretical and methodological approach, it narrates the epistemological and relational practices of several multigenerational pedagogical forums (land-based and virtual) based in and out of Turtle Island/Canada from 2015–2023. Based on an Indigenist research paradigm and qualitative research methods pertaining to one multi-day land based learning summit and three online virtual learning forums, a thematic analysis of key findings relating to pedagogical practices, intercultural and intergenerational themes, and the shifting dynamics of multi-generational resilience work is provided. Themes include the critical importance of epistemological shifts over time; Indigenous multi spatial-temporalities; relational rather than binary or even hybrid views of sexual, gendered, ethnic, and racial identities within cultural-ecological restoration work; the relevance of transnational gatherings; and the adaption of pedagogical practices to meet fluctuating local–global conditions. The paper then summarizes the key elements of lifelong learning within an Indigenist approach to cultural-ecological restoration work, and concludes with a discussion regarding the relevance of this approach in reorientating three previously identified leverage points for accelerating sustainability transformation. Full article

Insights from Indigenous and Western ways of knowing can improve how we understand, manage, and restore complex freshwater social–ecological systems. While many frameworks exist, specific methods to guide researchers and practitioners in bringing Indigenous and Western knowledge systems together in a ‘good way’ are harder to find. A scoping review of academic and grey literature yielded 138 sources, from which data were extracted using two novel frameworks. The EAUX (Equity, Access, Usability, and eXchange) framework, with a water-themed acronym, summarizes important principles when braiding knowledge systems. These principles demonstrate the importance of recognizing Indigenous collaborators as equal partners, honouring data sovereignty, centring Indigenous benefits, and prioritizing relationships. The A-to-A (Axiology and Ontology, Epistemology and Methodology, Data Gathering, Analysis and Synthesis, and Application) framework organizes methods for braiding knowledge systems at different stages of a project. Methods are also presented using themes: open your mind to different values and worldviews; prioritize relationships with collaborators (human and other-than-human); recognize that different ways of regarding the natural world are valid; and remember that each Indigenous partner is unique. Appropriate principles and practices are context-dependent, so collaborators must listen carefully and with an open mind to identify braiding methods that are best for the project. Full article

The narrative of the colonisation of South Africa that prevailed and continues to prevail in certain segments of contemporary South African society is that of the white coloniser as an industrious, noble, peaceful and innocent being, divinely tasked with the project of bringing civilisation to the country’s indigenous Black tribal people—people bereft of religion, cognitive competence and incapable of responsible land ownership. In this article, I reflect on the genesis of anti-Blackness over three and a half centuries and argue that despite Black resistance over this period, the systematic orchestration of anti-Blackness through repressive violence, constantly morphing policy legislation and relentless propaganda machinery has imprinted on the psyche of South Africans in particular ways. Black academe in South Africa has been systematically frustrated with Western Eurocentric epistemologies and ontologies and struggle to engage in any substantive epistemological or ontological delinking. Inspiration from decolonial theory is invoked to offer an analysis of the paralysis of the new Black political, economic and academic elite, as they occupy a zone of being co-opted into the stranglehold of white economic and cultural hegemony. Full article

My central claim is that resonances between Transcendentalist and Chinese philosophies are so strong that the former cannot be adequately appreciated without the latter. I give attention to the Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the Confucian stress on rituals or habits; Thoreau’s individualistic libertarianism is moderated by a radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied cognitive science. A specific argument is that Transcendentalists followed some of their Chinese counterparts by conserving the past and converting it into radicalism. A meta-argument is that ideas were exchanged via trade from Europe through North Africa to Western Asia and India into the Far East, and contact with Indigenous Americans led to the same. This involved degrees of misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches. Full article

When approached through the theoretical lenses of canonical literature and the reductionist Western science of settler colonialism, climate crisis discourse grapples with a conception of apocalypse wherein catastrophe and hopelessness engender eco-anxiety and a sense of environmental nihilism. Drawing from the works of Jessica Hernandez, Sherri Mitchell, Robin Wall Kimmerer, and others, “What Would the Mushrooms Say?”, both as a class and concept, envisions a healing-centered, interdisciplinary approach to climate discourse in learning spaces, one that centers the theoretical and practical applications of an Indigenous science and mythology to flip the dominant narratives we tell about the dystopic dead ends of climate change, extinctions, anthropocentric hierarchies, and other events predictive of end times. Instead of only reckoning with white settler colonialism’s false promises of technocratic off-planet societies, students interact with a multiplicity of apocalypses and possibilities found in Indigenous cosmologies, mythologies, epistemologies, and speculative fiction of Indigenous, Indigequeer, queer writers of color, and the natural world. Posited as an exemplar text, Amanda Strong’s animated short film Biidaaban is discussed in terms of its instructional potential and depiction of Indigenous ways of relating, as kin, to human and nonhuman alike when speculating about futurity. “What Would the Mushrooms Say?” calls for slowing down and embracing the natural world as a teacher from whom we learn and speculate alongside. It suggests as a lifelong practice ways of relating to our planet and engaging with the climate discourse that interrupt a legacy of white settler colonialist eco-theorizing and action determined to dominate and subdue the natural world. In conclusion, this project documents the emergence of students’ shifting perspectives and their explorations of newfound possibilities within learning spaces where constructive hope rather than despair dominates climate discourse. Full article

Traditional “endangered” approaches in linguistics tend to impose Western epistemologies of languages on marginalized Indigenous language communities such as the Ryukyus. Instead, by using a collaborative approach, we ask for a change of approach from research on the Ryukyus to research with/for the Ryukyus. This article is a reflective study of collaboration in particular cases. We aim to address the issues of relationality between communities and researchers—how can communities initiate work with like-minded linguists to suit their own needs? Thus, we respond to this question to open a conversation on why insider/outsider collaboration is essential. Using our experiences of carrying out our research in different parts of the Ryukyus reflectively, we aim to provide a practical guide for collaboration that is necessary for both the good of communities and the field of linguistics. Through continuous cooperation and collaboration, we can engage in active decolonization of the field of linguistics and language documentation. We suggest that decolonization cannot be achieved without collaborative and ethical research practices based on Indigenous epistemologies. We conclude the paper with ideas of research approaches based on Ryukyuan Indigenous epistemologies, which require a transformation from individual approaches to community-based-relational approaches. Full article

The adoption and ratification of new conventions and treaties under international law designed to protect both Indigenous peoples and the rights of nature have resulted in successful rulings by local, federal, and regional courts in favor of Indigenous groups engaged in class-action suits against their governments. In 2012 and 2019, respectively, the Sarayaku Kichwa and the Huaorani and Cofán peoples of the Ecuadorian Amazon won cases against the Ecuadorian government for its lack of consultation on planned oil exploration. Such cases upholding the correct application of the right to Free, Prior, and Informed Consent (FPIC) under international treaties are rare; more often, Western judicial systems and environmental impact assessments have been used to serve corporate interests, as exemplified by the Aguinda v. Texaco case initiated in 1993 and the planned operations of Andes Petroleum in Orellana province 2019–2020, respectively. Indigenous and non-Western epistemologies tend to be incompatible with state-driven liberal secular capitalism—hence Indigenous efforts to prevent land seizures and the expansion of the extractive frontier into Indigenous territories in the Amazon rainforest have been undermined by the imperatives of modernization/developmentalism. These same forces have stimulated demand for gold, the legal and illegal mining of which, along the Napo river, have caused the contamination of the waters of the Amazon, threatening the health of Indigenous and non-indigenous riverine communities. Full article