Introductory Essay: Traditional Knowledge, Spirituality and Lands

Fonda, Marc

doi:10.18584/iipj.2011.2.4.1

Cited by 5 publications

(7 citation statements)

References 4 publications

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“…They are indivisible. Any damage to one will inevitably harm the other, threatening the very survival of Indigenous groups (Fonda, 2011;Robbins & Dewar, 2011). Therefore a new concept-biocultural rights-ought to be established to unify all of these frameworks.…”

Section: Biocultural Rights: a New Paradigm For Protecting Natural Anmentioning

confidence: 99%

Biocultural Rights: A New Paradigm for Protecting Natural and Cultural Resources of Indigenous Communities

Chen

Gilmore

2015

iipj

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This article proposes a new concept of “biocultural rights” that justly reflects a broader intellectual and policy trend to holistically address the protection of Indigenous natural and cultural resources. The concept of biocultural rights combines nature with culture; takes into consideration the past, the present, and the future; and values “special” Indigenous elements that are indispensable to the diversity of our universe. It aims at protecting Indigenous resources holistically and more effectively.

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Section: Biocultural Rights: a New Paradigm For Protecting Natural Anmentioning

confidence: 99%

Biocultural Rights: A New Paradigm for Protecting Natural and Cultural Resources of Indigenous Communities

Chen

Gilmore

2015

iipj

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“…Other aspects of this ideology include the inseparability of free markets, the idea of distinct societies, and the free association of individuals – all of which are important characteristics of liberal capitalism. This ideology also legitimated a view on the social evolution and the end goal of all societies, similar to the stadial theory expressed by Adam Smith (1976 [1776]) – where primitive hunting societies give way to progressively more civilized social systems like herding, farming, and capitalist societies (cf., Loftin, 1989; Fonda, 2011b).…”

Section: Spirituality As Ideologymentioning

confidence: 99%

On the Origins and Spread of Pan-Indian Spirituality in Canada

Fonda

2016

Studies in Religion/Sciences Religieuses

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Since the 1960s, often in an urban setting and alongside the Friendship Centre movement, emerged a form of pan-Indian spirituality often used to connect urban Aboriginal people living far from their home communities and provide a safe cultural meeting place, a harbour for political protest, and an opportunity to embark on healing journeys. This paper will provide an introduction into some of the characteristics of panIndian spirituality mainly as expressed through the Healing Movement in particular, the social contexts in which it is emerging, and its national and international reach. The example of the Healing Movement, I argue, demonstrates the complexities of pan-Indian Spirituality, since it is developing through an interplay with localized Indigenous traditions and increasing levels of cross-tribal cultural and spiritual sharing, the encounter of AngloEuropean and Indigenous cultures in the development of an ideology of pan-Indian spirituality, and the opportunities and challenges of the significant urbanized nature of Canadian First Nations' lives.Ré sumé : Depuis les années 1960, souvent dans les milieux urbains et aux cô tés des centres d'amitié, est apparue une forme de spiritualité panindienne qui permet souvent aux populations autochtones vivant en milieu urbain, loin de leurs communautés d'origine, de se rassembler et d'avoir accès à un espace de rencontre culturel sécuritaire, à un site pour exprimer des contestations politiques, et à un lieu pour entamer des parcours de guérison. Cet article propose une initiation à quelques-unes des caractéristiques de la spiritualité panindienne qui se manifestent notamment au sein du mouvement de gué-rison, aux contextes sociaux dans lesquels elle est apparue, et à sa portée nationale et internationale. Je soutiens que l'exemple du mouvement de guérison démontre la complexité de la spiritualité panindienne qui se développe via des interactions entre des Downloaded from traditions autochtones locales et des niveaux croissants d'échanges culturels et spirituels intertribaux, par la rencontre des cultures anglo-européennes et autochtones avec le développement d'une idéologie de spiritualité panindienne, et par les possibilités et les défis que pose le style de la vie fortement urbanisée des Premières nations du Canada.

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“…Snowball sampling was applied for the selection of the interviewees because it was crucial to interview individuals who were recommended by others as possessing sound knowledge on meteorological IKS. The choice for traditional leaders and community elders and the particular age group chosen (60 to 90 years) was informed by the fact that they are generally viewed as knowledge reservoirs of indigenous knowledge, community history, community beliefs and normative practices (Aniah et al, 2014;Fonda, 2011;Prussin, 2007).…”

Section: Methodsmentioning

confidence: 99%

“…It is noted, at least in the literature reviewed, that realism theory has not been explored and applied in the analysis, understanding and documentation of meteorological IKS in communities. Thus, realism theory has been used in this paper as an attempt to advance the already ongoing postulations that indigenous knowledge systems are socio-cultural, geographically rooted, evolving and ontologically juxtaposed (Fonda, 2011;Kaya & Seleti, 2013;Matos-Ala, 2018;Muyambo & Maposa, 2014;Rim-Rukeh, Irerhievwie, & AgbozuI., 2015, Sithole, 2020. The decision for application of realism theory in this paper lies in the fact that reality in the Chimanimani District may not be universally applied in other communities in Zimbabwe or the world at large.…”

Section: Theoretical Underpinning: Realism Theorymentioning

confidence: 99%

Meteorological Indigenous Knowledge Systems for Prediction of Rainfall in the Chimanimani District of Zimbabwe and Potential for Community Disaster Preparedness

Sithole¹,

Chundu²

2020

JSS

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The paper focuses on indigenous knowledge systems (IKS) which people of Chimanimani District of Zimbabwe use to predict rainfall patterns. This is based on a 2019 socio-ecological study conducted in the district. The main objective of the study was to establish the extent of use and efficacy of meteorological IKS for prediction of rainfall in Chimanimani and to explore potential contribution of the meteorological IKS in local community disaster preparedness. The study came at the backdrop of a trail of unprecedented human and environmental destruction that occurred in the district following the devastating Cyclone Idai of April of 2019. Despite the existence of IKS and modern weather forecasting tools, the Cyclone seemed to have caught both the community and government unprepared, prompting this study. In depth-interviews and storytelling were conducted with traditional leaders and community elders. A qualitative approach was applied through the use of detailed interviews and focus group discussion to collect meteorological IKS from three communities in the district. Thematic analysis anchored in the interpretive and ontological paradigms was utilized within the realism theory. The meteorological IKS found in the study were classified into five interpretive categories namely vegetation, animals, birds, insects and cosmology. The study concluded that meteorological IKS are no longer widely used due to a number of factors including inferioritisation and limited documentation. It was noted that the IKS have potential for incorporation into the community disaster preparedness frameworks.

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Introductory Essay: Traditional Knowledge, Spirituality and Lands

Cited by 5 publications

References 4 publications

Biocultural Rights: A New Paradigm for Protecting Natural and Cultural Resources of Indigenous Communities

Biocultural Rights: A New Paradigm for Protecting Natural and Cultural Resources of Indigenous Communities

On the Origins and Spread of Pan-Indian Spirituality in Canada

Meteorological Indigenous Knowledge Systems for Prediction of Rainfall in the Chimanimani District of Zimbabwe and Potential for Community Disaster Preparedness

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