Many Aboriginal Australians have participated in, and take pleasure from, country music. Country music has provided a vehicle for Aboriginal people to tell our stories and assert our connection to “Country”—a term used to describe our ancestral lands. Country music is often associated with such terms as “redneck” and “hillbilly” (Malone, 2006) and is often associated with White working class. However, Indigenous participation in the country music genre disrupts this assumption. Indigenous people as both consumers and producers derive a great deal of pleasure from the country music genre.
This article explicitly focuses upon the relationship Aboriginal Australia has with hip-hop culture. Hip-hop has become not only a tool for larger identity formation for Aboriginal Australians, but also a way to preserve traditional styles that historically wilt from outside mainstream influences.
Understanding how to undertake Kaupapa Māori research can be a challenge for emerging health researchers. Unless emerging researchers have exposure to Kaupapa Māori theory or senior Māori health research expertise, the challenge of undertaking Kaupapa Māori research within health research contexts can seem daunting, and for some, too difficult to attempt. This article summarizes what an Indigenous positioning means to me as a health researcher, medical practitioner, academic and Māori community member, and why it is more than just a methodological approach.
British colonization of Aotearoa New Zealand diminished the influence of the tribal territory on Indigenous autonomy, identity and belonging. Yet land is still key to securing Indigenous futures. This paper explores the reassertion of Indigenous autonomy over the environment. A governmentality critique is used to explore efforts to embed indigeneity into environmental politics. As part of this critique three examples of Indigenous environmental autonomy are provided that show how Māori are asserting greater control over the tribal territory, particularly natural resources.
This paper reports on a project initiated by the non- governmental organization Springboard Humanism (SBH) based in Molepolole, the capital of the Kweneng District of Botswana. The project aims to empower young marginalized women, particularly indigenous BaSarwa and BaKgalagari, who dropped out of school at Junior Certificate Examination (JCE) level (Year 10). The modus operandi at SBH is botho, an African philosophy emphasizing caring, sharing, showing respect and compassion.
This paper presents my critical reflections on what it means to be a Taíno Indigenous person. It is part of an ongoing research project that started in 2013 and is based on oral histories, ancestral knowledges, collective memories of family, community narratives, and other historical accounts, including the voices of 10 people from two rural communities in Southern Jamaica. This research uses an Indigenous research methodology to honour ancestral knowledge systems.
Previous studies on racism in the field of discursive and critical social psychology have focused mainly on perpetrator talk and text, perpetrator personality and cognition, in- group psychology, and systemic racism. Research examining targets’ perspectives and responses to racism is rare. The current study, one of the first of its kind in Aotearoa New Zealand, explores indigenous Māori accounts of their resistance to everyday racism. Nineteen Māori men and women were interviewed regarding their experiences and reactions to racist incidents.
Death and funeral practices are a constant presence in many Aboriginal Australians’ lives research in some communities found they are eight times more likely to have attended a funeral in the previous 2 years than non- Aboriginal people. This can be explained by two major factors: inordinately high rates of Aboriginal mortality and cultural practices around death (broadly referred to as Sorry Business). Research in other contexts has found traditions once reserved solely for face- to- face interactions are now also taking place online on social media.
People are living longer, healthier lives. International evidence suggests relatively high levels of wellbeing among people aged 85 and over; however, little is known about this advanced aged group in Aotearoa New Zealand, particularly indigenous Māori. Te Puāwaitanga o Ngā Tapuwae Kia Ora Tonu/Life and Living in Advanced Age: A Cohort Study in New Zealand (LiLACS NZ) is an investigation of non- Māori aged 85 years old and Māori aged 80 to 90 years old being undertaken by Māori and non- Māori qualitative and quantitative investigators.
In 2008 the Association of Indigenous Councils of Northern Cauca (ACIN) sent a letter to U.S. president Barack Obama regarding the atrocities committed against the indigenous communities in Colombia. The letter addressed how rights have been stripped from the indigenous communities. However, the letter represented more than documented accounts of injustice. The letter represented the demystification of traditional political representations and processes.
This article concerns gender violence against indigenous Miskitu women in Nicaragua’s North Atlantic Autonomous Region (RAAN) by examining how violence toward RAAN women is linked not only to culturally-based perceptions of love and marriage, but also to disruptive gender relations caused by neoliberal economic policies of the state and the lack of justice accessible to women through Nicaraguan customary law (derecho indígena o consuetudinario).
Culturally based healing practices provide a more comprehensive and thus more effective method to assist Aboriginal community members struggling with family violence. Explored in this paper are some of the unique learning methodological perspectives and approaches unearthed during a three-year study with the Vancouver, British Columbia, organization called the Warriors Against Violence Society. Their unique model provides ways of healing from presently felt wounds through traditional wisdom and storytelling practices.
This paper explores a decolonizing approach to research about Indigenous women’s health in Australia. The paper identifies the strengths of decolonizing methodologies as a way to prioritize Indigenous values and worldviews, develop partnerships between researchers and the researched, and contribute to positive change. The authors draw on Laenui’s (2000) five-step model of decolonization to describe their work in the Indigenous Women’s Wellness Project in Brisbane,Queensland.
This paper reports on a project known as the Growing Our Own Indigenous teacher education initiative. This project involves the provision of teacher education, in situ, to Indigenous assistant teachers in remote Aboriginal communities in the Northern Territory, Australia. First, factors leading to the development of the project are provided. Second, the theoretical and conceptual frameworks for the project are explained. Third, the collaborative self-study methodology for the study is justified.
This article conducts a simple comparative analysis between Marxist theory and what is known in the extant literature about Huron government and governance at the village level. This is done to try to understand whether the Huron, prior to European contact, had a form of socialism. A spatial scale taken from Marxist theory (zero is no common ownership of the means of production and one hundred is total ownership) is a heuristic device used to categorize the Huron literature. This study may be important as it could explain a new form of non-normative and pre-colonial political organization.
This paper aims to explore the barriers and facilitators for Aboriginal and Torres Strait Islander Australians with chronic disease to access urban, mainstream general practice and primary health care. Six focus groups and five interviews were conducted with 40 participants that included Aboriginal people with diabetes, health service providers and policy makers. Using diabetes as the exemplar, participants were asked to relate their own experiences of diabetes management. Data was thematically analysed.
A substantial body of literature has examined the challenges that indigenous students face in higher education. Across Aotearoa New Zealand, the indigenous Māori population is under-represented at the university level, as are ethnically diverse Pacific students who trace their ancestries to neighbouring Pacific nations. This study relies on focus group interviews with high- achieving Māori and Pacific students (N=90) from a large New Zealand university.