Ubuntu storytelling is about engaging our relational selves. This is why my people the Ngoni say, “The story of one cannot be told without unfolding the story of many.” This means that the diverse and sometimes contradictory analysis of the same story is welcomed as long as it is exercised responsibly.
The Australian and Canadian Aboriginal communities are strikingly similar vis-à-vis traditional lifestyles, social structures and histories of victimization during colonization (Morrisette, McKenzie, & Morrisette, 2010).
Aim: This article presents results from an evaluation of a Māori obesit
This paper offers a brief analysis of aspects related to the signifi cance and the complexities of introducing “different” epistemologies in higher education teaching and learning. We start by introducing the metaphors of abyssal thinking, epistemic blindness and ecologies of knowledge in the work of Boaventura de Souza Santos.
The media has the potential to undermine wellbeing and opportunities for Treaty-based social
Ju/’hoansi kokxui o dhari-a kaice n/a’ng te koh kokxui ka /’ae te /oa /ore ka /’ae, te //a’ke /ore ka /’ae, te cete tzin te ku kxui-a u ka /’ae. Ka //a’ke ku doq’m ka /’ae, khama ju te //a’ike !xoana doq’ma khoe, kota ≠abace du !kom. Ka kokxui /’ae-asi xabe g/ae //hai tih ko barahsa ke he g/ae.
Since the Treaty of Waitangi was signed by Māori chiefs and Governor Hobson in 1840 it has become the defining document in New Zealand history.
Skutnabb-Kangas, T., & Dunbar, R. (2010). Indigenous children’s education as linguistic genocide and a crime against humanity? A global view. Guovdageaidnu-Kautokeino, Norway: Gáldu-Resource Centre for the Rights of Indigenous Peoples. 126 p. ISBN: 978-82-8144-049-4.
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