&amp;quot;Patriarchal Colonialism&amp;quot; and Indigenism: Implications for Native Feminist Spirituality and Native Womanism

Jaimes, M. Annette

doi:10.1353/hyp.2003.0030

Cited by 16 publications

(3 citation statements)

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“…centring our concepts and worldviews and then coming to know and understand theory and research from our own perspectives" (Smith, 1999, p. 91). Other indigenous researchers underline that collectivism and to think about nature and society as a whole built on collaboration and partnership are of large importance in indigenous peoples' societies and in the power between generations, nature and genders (Kuokkanen, 2000;Jaimes Guerrero, 2003). Rigney (1999, p. 119) stressed that "the interests, knowledge and experiences of indigenous peoples must be at the center of research methodologies and construction of knowledge about indigenous peoples."…”

Section: Positioning and Reflexivitymentioning

confidence: 99%

Development of Cultural and Environmental Awareness Through Sámi Outdoor Life at Sámi/Indigenous Festivals

Skogvang

2021

Front. Sports Act. Living

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The indigenous people Sámi are an ethnic minority living in Finland, Norway, Russia, and Sweden. Throughout history, Sámis have been living close to nature. Working with reindeer husbandry, fishing-farming, hunting, herding, and harvesting for food supplies, has traditionally been an integral part of their lives. Currently, only 2,500 of the ~65,000 Sámis in Norway are operating reindeer husbandry (2019). Most Sámis today work in mainstream jobs, and the fishing-farming culture gradually become more like the mainstream societies where Sámis live. Fieldwork with participant observation and semi-structured interviews carried out at Riddu Riđđu Festivala in the period 2009–2018. In addition, the governing bodies of seven other Sámi festivals have been interviewed. All together 46 in-depth interviews and participant observations conducted, in addition to document analysis of the festivals. The aim was to study how physical and outdoor activities included in the festivals create indigenous people's identities and cultural understanding and how the activities at the festivals might develop climate and environmental awareness. Indigenous festivals and their governing bodies offer many different forms of physical and cultural activities from Sámis and different indigenous peoples to the youth and children taking part. Further, the study shows that important aims for the organizers are to spread the knowledge about Sámis (i.e., local coastal Sámis and regional reindeer/Inland Sámis) and other indigenous peoples, and making environment-friendly festivals. They are trying to educate the children and youth in the cultural practices of their forefathers and foremothers. The manifold of activities offered at the festivals seem to create sustainable ties between persons, which equip the participants with social and cultural capital in addition to networks across festivals organizations internationally. The participants further express that taking part in the festival activities create symbolic capital, due to that they might express their indigeneity at the festivals both for people living in the region and for a greater audience. According to the participants, the festivals have equipped the participants with cultural awareness, as well as the children and youth taught an appreciation of nature so they can enjoy and respect nature and develop climate and environmental awareness.

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Section: Positioning and Reflexivitymentioning

confidence: 99%

Development of Cultural and Environmental Awareness Through Sámi Outdoor Life at Sámi/Indigenous Festivals

Skogvang

2021

Front. Sports Act. Living

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“…nists', self-identifying as variants of pseudo-feminist concepts founded upon such roles as woman, mother, sister, aunt or daughter (see Collins, 1994;Grande, 2003;Huggins, 1994;Jaimes*Guerrero, 2003;Snitow, 1990). 2.…”

Section: Female First Peoples Have Resisted Identifications As 'Femi-mentioning

confidence: 99%

Yarning and appreciative inquiry: The use of culturally appropriate and respectful research methods when working with Aboriginal and Torres Strait Islander women in Australian prisons

Leeson

Smith

Rynne

2016

Methodological Innovations

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With First Peoples and non–First Peoples scholars alike questioning the efficacy of research methods based solely upon accepted social science research paradigms with Aboriginal and Torres Strait Islander populations, innovative and ontologically inclusive alternatives require consideration. Research conducted with incarcerated Aboriginal and Torres Strait Islander women in the Northern Territory and Western Australia may provide such an opportunity, arguing for a method of ‘research at the interface’ that utilises appreciative inquiry with culturally appropriate conversations (yarning). Employed across four prisons, the interface research method was applied as an innovative solution to measuring prison performance. It highlighted the lived experience of incarceration while re-imagining the prison, as it exists when it functions at its best. The article begins with a snapshot of the research conducted with Aboriginal and Torres Strait Islander women in prisons across the Northern Territory and Western Australia; this provides a frame through which to consider the efficacy of interfacing First Peoples research paradigms with Western traditional modes of research. Furthermore, the innovative application of appreciative inquiry to the prison is discussed. Given that appreciative inquiry explores and privileges the narrative as a means of making sense of the prison experience, the authors suggest it complements the Aboriginal and Torres Strait Islander tradition of ‘yarning’. A yarning style represents a way of ensuring cultural safety, respect and the utilisation of First Peoples ontology to research conducted with Aboriginal and Torres Strait Islander women. Overall, it is delineated how interfacing appreciative inquiry and yarning may provide a viable alternative to the deep colonising and perpetually oppressive use of Western modes of scholarship when engaging in research with First Peoples.

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“…Scholars also highlight that women are more religious or spiritual than men (Batson & Ventis, 1982; De Vaus & McAllister, 1987). Ethnic and racial minority women in the United States may also have especially strong associations with religious institutions and spiritual practices (Baca-Zinn & Thorton-Dills, 1994; Jaimes, 2003; Mattis, 2002; Tarakeshwar, Hansen, & Kochman, 2005).…”

Section: Women Religion and Spiritualitymentioning

confidence: 99%

Preliminary validation of the Women's Spirituality Instrument: Development of a measure to assess feminist religious and spiritual attitudes.

Yakushko¹

2011

Psychology of Religion and Spirituality

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provides information on the development of a new measure of feminist-oriented spirituality among women, the Women's Spirituality Instrument (WSI). Participants in this study included 428 women, ages 18 to 83. The results of the exploratory and confirmatory factor analyses, as well as the validity examination, highlight that the new measure has psychometric strengths. The Cronbach's alpha internal consistency estimate for the final 15-item WSI was .90. Validation of the scale was conducted utilizing a general spirituality measure and a feminist self-identification measure. Suggestions for further validation and future research with this instrument are shared.

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"Patriarchal Colonialism" and Indigenism: Implications for Native Feminist Spirituality and Native Womanism

Cited by 16 publications

References 0 publications

Development of Cultural and Environmental Awareness Through Sámi Outdoor Life at Sámi/Indigenous Festivals

Development of Cultural and Environmental Awareness Through Sámi Outdoor Life at Sámi/Indigenous Festivals

Yarning and appreciative inquiry: The use of culturally appropriate and respectful research methods when working with Aboriginal and Torres Strait Islander women in Australian prisons

Preliminary validation of the Women's Spirituality Instrument: Development of a measure to assess feminist religious and spiritual attitudes.

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