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Native scholars face several challenges when they enter research spaces. These challenges include difficulty in engaging with the broader research community because of the social and educational urgency of tribal-focused research, discouragement from using Indigenous methodologies because they are not "widely recognized," and resisting positivist and postpositivist methodologies that marginalize Native populations. Using an autoethnographic approach, I make meaning of how the Seven Grandfathers lessons from my childhood inform my research practice. I also discuss how these lessons give me the tools to address the challenges I experience as a Native scholar and provide a holistic approach to the process of decolonizing research.

We examined ethnic differences in bullying perpetration in order to assess whether ethnic group membership was associated with higher involvement among (1) nonimmigrant and immigrant youth; and (2) White and visible minority youth (i.e., Black, Hispanic, Asian, Indigenous, and Biracial). Fifty‐three studies (N = 740,176; 6‐18‐year‐olds) were included in the meta‐analysis. Results yielded very small and nonsignificant effect size differences across all group comparisons. Methodological moderator analyses indicated several differences across groups. Our findings provide initial support that the assessment of ethnicity as a descriptive variable is not sufficient to account for group differences in bullying perpetration.

This article explores how geography textbooks and missionary stories
were used to persuade Dutch primary schoolchildren of the moral righteousness of
the Ethical Policy for the Dutch East Indies between 1890 and 1910. Educative discourses
targeting Dutch children were instrumentalized in order to recruit the next
generation of missionaries, colonial administrators, and overseas entrepreneurs. To
achieve this aim, they dwelt at length on the opportunities for and constraints on
uplifting indigenous children in the Indies. These narratives all convey the message
that Indies children, though certainly capable of improvement, would never attain
the same level of civilization and moral integrity as their Dutch counterparts.

ABSTRACTIn this article, I argue that popular representations of Tanya Tagaq, an Indigenous Canadian musician, shore up a reconciliatory project by mobilizing voice ideologies within densely poetic texts. I trace how commonly held presuppositions and fantasies about Indigeneity in the Canadian multicultural context emerge through and are reinforced by formal aspects of music‐critical discourse. By analyzing how discourse on cultural production figurates reconciliation at various scales, this article contributes to critical understandings of liberal multicultural politics of reconciliation. In so doing, it offers insight into an entanglement of voice, language, and media ideologies in popular journalistic discourse on cultural difference. [voice, reconciliation, semiotics, Indigeneity, Canada]

In this article, I seek to explore the prospects of ending epistemicide in Africa. The literature that challenges epistemicide in Africa largely addresses epistemicide's impact on the indigenous people of Africa's knowledge paradigm and call for its reversal. I argue that not much has been written in regard to the prospects of ending epistemicide in Africa. I regard this task as necessary given that the dominance of one epistemological paradigm in the educational curriculum continues to prevail. The position that I am defending here is that the quest for epistemic liberation ought to shift from the theoretical level to consideration of how this noble idea can be put into practice.

Bastar District, India, is home to several indigenous groups including the Gond; this entry focuses on the Hill Marias circa 1938. The Hill Marias are very isolated geographically, and are as a result less acculturated. Their religious beliefs are of the Hindu family, "yet at the same time it is but little 'Hinduized'. It remains a special and characteristic faith, a logical entity which can be described and recognized" (Verrier, 1947: 1740). The Hill Maria religious beliefs are interwoven with social, civil, and political aspects of life and should be considered a part of the society as a whole. ; Non UBC ; Unreviewed ; Other

This Is Not an Atlas gathers more than 40 counter-cartographies from all over the world. This collection shows how maps are created and transformed as a part of political struggle, for critical research or in art and education: from indigenous territories in the Amazon to the anti-eviction movement in San Francisco; from defending commons in Mexico to mapping refugee camps with balloons in Lebanon; from slums in Nairobi to squats in Berlin; from supporting communities in the Philippines to reporting sexual harassment in Cairo. This Is Not an Atlas seeks to inspire, to document the underrepresented, and to be a useful companion when becoming a counter-cartographer yourself.

The consequences of marginalized ethnic group emancipation for historically privileged groups are rarely examined, despite assertions that the disruption of traditional power balances leads to backlash. This paper addresses identity change in a 'most probable case' of intergroup threat, examining reactions to indigenous empowerment in Bolivia. After translating theory on identity change into testable implications, it explores meso-level rhetoric of the Santa Cruz Autonomy movement through diverse sources and micro-level identification through time-series survey data. It finds evidence for the constructionist power of discourse: its ability to create societal consensus on collective identity in a relatively short time span.

Karya etnograf i mengenai penduduk pedalamancenderung didominasi oleh pandanganhitam-putih mengenai suku-suku terpencil berbudayaunik dan peduli lingkungan yang menghadapikekuatan merusak dari luar. Buku Land's End: CapitalistRelations on an Indigenous Frontier (selanjutnyadisebut LE) mengisahkan penduduk pedalamantetapi tidak menghadirkan cerita sederhanapahlawan-pecundang. Sebaliknya, LE berisi kisahpenduduk Lauje di pedalaman Sulawesi Tengahyang aktif terlibat dalam perubahan, mengagumigaya hidup konsumtif dan aktif memanfaatkanpeluang pasar. Berdasar penelitian dua dekade(1990-2009) di dataran tinggi Lauje, antropologTania Li mendeskripsikan dan menganalisis hubungansosial orang Lauje setelah terlibat denganproduksi kakao. Produksi kakao menghasilkanhubungan kapitalis yang tidak hanya menawarkanharapan dan kemakmuran namun juga menciptakanhubungan sosial baru berdasar kelas sosialdan kepemilikan sarana produksi.

Most postcolonial societies continue to bear the scars of European colonialism in their sociocultural, political and pedagogic domains. Neo-colonialist relationships with their erstwhile colonisers continue to affect the historical and material conditions of every postcolonial nationstate to the extent of shaping the synergy between indigenous and foreign cultural systems and how postcolonial societies model their new universes.This essay looks broadly at the state of post-colonialism in the 21st century, it argues that while there are opportunities, postcolonial performance is still subject to Political, Cultural and Pedagogic constraints. ; Article is freely available on the web, but no copyright info and not in Sherpa Romeo.

In contrast to early nineteen century when the school prohibition for indigenous people was executed, the early century of twenty started up the educational chance. Though the education permitted only for the children of priyayi, rich men, and plutocrat, also Dutch government functionary. The Queen Wilhelmina's policy that politically determinates the discretion for the need of education came along with the time when Islamic education institution gradually founded and dispersed in Java and Sumatera. As it was influenced by colonial government stability, this article covers the education project of Dutch colonial government and institutional Islamic education, includes political Islamic education policy with its intention.

In this article, the authors review about A.R. Baswedan and his movement through the Arab Party of Indonesia (PAI). A.R Baswedan is an Arab descendant known as the pioneer of independence of the Republic of Indonesia. The author through historical socio-political studies found that A.R Baswedan is an example of Arabic descent who counter Arabism and views between the Arab descendants and the descendants of indigenous Indonesians are the same or equal and the same fate. They both have one nationality, Indonesia. This fusion attitude in the Indonesian citizenship and nationality equation is evident in its movement within the PAI.Keywords: A.R. Baswedan, Biography, and Thought (PAI)

This article investigates the long-term consequences of the printing press in the nineteenth century sub-Saharan Africa on social capital nowadays. Protestant missionaries were the first to import the printing press and to allow the indigenous population to use it. We build a new geocoded dataset locating Protestant missions in 1903. This dataset includes, for each mission station, the geographic location and its characteristics, as well as the printing-, educational-, and healthrelated investments undertaken by the mission. We show that, within regions close to missions, proximity to a printing press is associated with higher newspaper readership, trust, education, and political participation.

This article explores how social work is understood as a profession in the Pacific region, alongside forces of globalisation and the consequent neo-colonialism that can emerge where Western models are perceived as superior to indigenous models of social work. Eight Western Sydney University social work students who completed their final 500-hour field practicums in Fiji and Samoa between 2013 and 2015 provided feedback on their experience. Issues include the lack of recognition of social work as a profession, as it is often perceived to occur naturally within Pacific cultures, and the role of social work education in preparing qualified practitioners.

This article discusses the role of culture in children's emotional development and learning. Cultural orientation regarding self and relationships with others shapes cultural models of emotion regulation and expression. While independent cultures support open expression of emotions, interdependent cultures value the modulation of emotions. Children learn culture-appropriate ways of emotion regulation through socialisation in the family, acquisition of language, exposure to cultural products (e.g., children's books), and school activities. This article offers recommendations on how to design culture-grounded socio-emotional programs that take into account cultural values, indigenous content, and emotion regulation strategies contingent with culture-specific adaptive goals.