Suchergebnisse

Abstract:The concepts of sustainability, and of the more specific notion of sustainable development, have become entrenched in national and international policy making over the last half century. However, little attention has been paid to sustainability as it relates to indigenous communities. This article discusses sustainability concepts as understood in indigenous and non-indigenous societies, drawing a number of illustrations from the experiences and practices of the Aboriginal and Torres Strait Islander peoples of Australia. We point out that the two approaches to sustainability share many common concerns, although significant differences are evident. While the paradigm of sustainability can be seen as a universal concept that can be applied irrespective of social, political, or cultural context, it is argued that a fully realized model of sustainability for application in non-indigenous societies will only be possible if it acknowledges the importance of culture and incorporates the insights that have been accumulated over generations in indigenous knowledge systems.

This commentary discusses the framing of the production of a series of online text-based and visual resources aimed at researchers embarking on Indigenous and non-Indigenous research partnerships, and in particular supporting non-Indigenous researchers to think about our/their methods, assumptions and behaviour. We identify the tension in mainstream funding for such partnerships, and discuss the implications of Northern epistemological claims to agendas and universality as against Southern epistemologies acknowledging diversity and challenging oppressions. We note the distinct bases for Indigenous methodologies. Our commentary outlines and illustrates the online downloadable resources produced by our own Indigenous and non-Indigenous research partnership, including a video/audio recording, a comic, and blog posts, addressing decolonized collaborative practice.

This paper proposes using Tupua te Kawa – a set of Indigenous values at law – together with tribal, kaupapa Māori (Māori approach) and Indigenous methodologies, to introduce a framework for facilitating non-Indigenous organisations' engagement with and implementation of Indigenous knowledges, values and practices. The framework recognises that Tupua te Kawa, an outcome of giving legal personhood to the Whanganui River via Te Awa Tupua (Whanganui River Settlement Claims) Act 2017, can be a reorientation to Indigenous methodologies by non-Indigenous organisations. This paper provides strength-based examples of how non-Indigenous organisations can engage with Indigenous knowledges, values and practices appropriately and effectively through Indigenous methodologies. The paper illustrates the critical role Indigenous methodologies play when connecting Indigenous frameworks to Indigenous worldviews, peoples, knowledges, values and practices. To highlight the criticality of honouring Indigenous languages when seeking to understand Indigenous worldviews, te reo Māori (the Māori language) with translations is used throughout, which is necessary to receive the full benefit of the paper.

Based on research into Indigenous people and sport, this article discusses the opportunities and challenges for a non-Indigenous researcher to study Indigenous issues. The author shares personal experiences from research into Sámi sport (Sámi are the Indigenous people of the North Calotte) and compares these with the literature relating to post-colonial methodologies. It concludes with some overarching elements to take into consideration when researching Indigenous peoples: reflection including critical self-reflection (as in any qualitative research); reciprocity, including respect, dialogue and that the research must benefit the Indigenous people under study and in general; and awareness about the heterogeneity within Indigenous groups and consciousness about the interface between researcher and Indigenous peoples. Given the heterogeneity, the interfaces vary.

ABSTRACTThis article studies gender education gaps among indigenous and non‐indigenous groups in Bolivia. Using the National Census of Population and Housing 2012 and an estimation method analogous to difference‐in‐differences, the study finds that the intersection of gender and indigenous identity confers cumulative disadvantage for indigenous women in literacy, years of schooling and primary and secondary school completion. While gender education gaps have become narrower across generations, there remain significant differences within indigenous groups. The Aymara have the largest gender gap in all outcomes, despite having high overall attainment rates and mostly residing in urban centres with greater physical access to schools. The Quechua have relatively smaller gender gaps, but these are accompanied by lower attainment levels. The article discusses the possible sources of these differentials and highlights the importance of taking gender dynamics within each indigenous group into greater consideration.

This paper synthesises the lessons learnt and challenges encountered when applying Indigenous and non-Indigenous knowledge and methods in natural and cultural resource management (NCRM) in northern and central Australia. We primarily draw on the papers within this special issue of Ecological Management & Restoration, which originated largely from the Indigenous land management symposium at the 2010 Ecological Society of Australia conference. Many of the papers and therefore this article discuss practical experiences that offer insight for enhanced on-ground cross-cultural NCRM and can inform broader thinking and theoretical critiques. A wider literature is also drawn upon to substantiate the points and broaden the scope of the synthesis. Four key themes for consideration in collaborative cross-cultural NCRM are discussed. They are as follows: 1. The differences in environmental philosophy between Indigenous and non-Indigenous cultures which profoundly shape perceptions of environmental management; 2. Cross-cultural awareness of Indigenous and non-Indigenous knowledge and methods; 3. The mechanics of two-way approaches to ecological research and managing country (NCRM as perceived by Indigenous people) and 4. Operational challenges for Indigenous NCRM organisations. To conclude, we point out five broad principles for managing country using Indigenous and non-Indigenous knowledge: (i) Recognise the validity of both Indigenous and non-Indigenous environmental philosophies; (ii) Create more opportunities for improved cross-cultural understanding, respect and collaborations; (iii) Involve Indigenous people and their knowledge and interests at all stages of the Indigenous NCRM project or research (including planning, design, implementation, communication and evaluation); (iv) Ensure that time and continuity of effort and resources are available (to undertake participatory processes and for trust-building and innovation) and (v) Establish high-level political support through legal and policy frameworks to maintain continuity of government commitment to Indigenous NCRM.

This paper compares the level and source of income for Indigenous and non- Indigenous Australians using data from the 2011 wave of the Household Income and Labour Dynamics in Australia (HILDA). Three sources of income are considered: wages and salaries; government benefits; and income from businesses, investments and other private transfers. Consistent with many previous studies, Indigenous Australians have, on average, lower total income than non-Indigenous Australians, with this difference being largest for those who are full-time employed. The difference is also larger for males compared to females. In terms of non-wage income, Indigenous men and women receive a much smaller proportion of income from other sources than their non-Indigenous counterparts (primarily business and investment income). This is particularly the case for those who are not in the labour force (NILF). Correspondingly, government benefits constitute a higher proportion of income for the Indigenous population than for the non-Indigenous. This is true for both males and females, and for all labour force states, although the difference is largest for part-time employed and those who are NILF. Given Indigenous persons are also more likely to be unemployed than non-Indigenous persons, they are more likely to be dependent solely on government payments as a source of income at any one time. The implications of these findings are discussed, as well as directions for future research. ; This paper uses unit record data from the Household, Income and Labour Dynamics in Australia (HILDA) Survey. The HILDA Project was initiated and is funded by the Australian Government Department of Social Services (DSS) and is managed by the Melbourne Institute of Applied Economic and Social Research (Melbourne Institute). The findings and views reported in this paper, however, are those of the authors and should not be attributed to either DSS or the Melbourne Institute. The research was funded by the Australian Government Department of the Prime Minister and Cabinet. The authors are grateful to two anonymous referees for comments on an earlier version of this paper.

This research examines national data and investigates the nature of provincial education in Australia, with a particular focus on students attending schools in isolated areas. Numerous government reports and research findings have acknowledged a range of issues regarding the academic performance of students from "rural" to describe the nature of educational research undertaken in non- metropolitan Australia as inadequate, and not reflective of the way schools are classified by government agencies.

This essay explores childhood education, storytelling, and the nature of myth from an Indigenous perspective. Aspects of Indigenous teaching and learning are discussed related to the ways myth and storytelling have traditionally functioned in Indigenous communities in the education of children. The deeper psychological nature of myth as an integral part of human learning, teaching, and socialization is also explored. These explorations form the basis for advocacy toward the re-vitalization of story as an essential foundation for intergenerational community education and as a component of global childhood education.

Partnerships between organisations are seen as one of the building blocks of the 'third way' approach to welfare provision in both Europe and New Zealand. While there is much discussion on building social capital and partnership working, such partnerships are usually perceived as being between government and community or private organisations. There is a gap in the literature in two specific areas: partnerships formed between two community‐based social service organisations and partnerships formed between indigenous, or immigrant peoples, and non‐indigenous organisations. This article explores such a partnership – that between the Ngai Tahu Maori Law Centre (an indigenous organisation) and the Dunedin Community Law Centre (a non‐indigenous organisation). The article analyses this relationship and strategies employed by both organisations to develop trust, diminish risk and equalise control. Lastly, the article suggests that the model of interaction articulated here could be promulgated to other sites within the social services in New Zealand and the Americas, and within the European context.