The Challenges of and from Indigenous Geographies

Coombes, Brad; Gombay, Nicole; Johnson, Jay T.; Shaw, Wendy S.

doi:10.1002/9781444395211.ch27

Cited by 14 publications

(7 citation statements)

References 57 publications

(49 reference statements)

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“…As social, ethical and political tensions increase, perhaps Brazilians can find helpful responses from those traditionally ignored: the descendants of the early inhabitants of the continent, who may hold answers to some of the problems accumulated through a highly uneven process of national development. Indigeneity is a relational construct, and, because of the incomplete erasure of colonisation, indigenous and non-indigenous identities co-constitute each other (Coombes et al 2011). The Kaiowa, other Guarani populations and the more than 300 first nation peoples have much to offer in the collective search for a more meaningful way of life.…”

Section: Discussionmentioning

confidence: 99%

“…Among other issues, it is problematic to think of clear epistemological distinctions between approaches loosely identified as 'Western' and 'indigenous,' since in actuality both are polyvalent and polyvocal realms of discourse, just as indigenous people live within the framework of Western cultures (Shaw et al 2006). Indigenous cultures and identities are fluid, their narratives and engagement with place and space are mutable, not linear; all this invites and prompts experimentation, innovation, affection and partnerships (Coombes et al 2011;Murton 2012;Ramos 2018). Related to this fact, the Kaiowa find it unacceptable for researchers not to provide clear feedback or some concrete benefit back to them in relation to their struggle for recognition, rights and land.…”

Section: Making Sense Of the Indigeneity Of Frontier Makingmentioning

confidence: 99%

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Political agency of indigenous peoples: the Guarani-Kaiowa’s fight for survival and recognition

Ioris

2019

Vibrant, Virtual Braz. Anthr.

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The article examines the survival strategies and political reactions of indigenous groups in areas of agricultural frontiers that are strongly influenced by cultural symbols, family bonds and land-based responses. It is discussed the unique socio-spatial trajectory of indigenous peoples and, in addition, a typology of the indigenous space is proposed. The analysis is focused on the emblematic example of how frontier making was experienced by the Guarani-Kaiowa of South America. The wisdom and resistance of Guarani-Kaiowa groups derive from the simultaneous ethnicisation of space and spatialisation of culture. They have shown latent geographical agency shaped by religious practices, strong family ties and the ability to internally negotiate the return to their original areas. There are many lessons to be learned, in particular the talent to absorb the increasing and dissimulated brutality of frontier making and, at the same time, voice their political demands, form solid strategic alliances and coordinate land-recovery initiatives.

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Section: Discussionmentioning

confidence: 99%

Section: Making Sense Of the Indigeneity Of Frontier Makingmentioning

confidence: 99%

Political agency of indigenous peoples: the Guarani-Kaiowa’s fight for survival and recognition

Ioris

2019

Vibrant, Virtual Braz. Anthr.

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“…Many Indigenous commentators are thereby challenging researchers within the academy of science to reframe how they construct and use knowledge. This includes the treatment of Indigenous experience and knowledge as archaic and unchanging, which can, without consequence, be used by science to produce "authoritative" and "universal" insights (Howitt and Suchet-Pearson, 2003;Shaw et al, 2006;Coombes et al, 2010). In response, Johnson et al (2016:3) argue that "scientists have to learn to see our own privilege, our own context, our own deep colonizing.…”

Section: Developments In Political Epistemological and Methodologicamentioning

confidence: 99%

Māori oral histories and the impact of tsunamis in Aotearoa-New Zealand

King

Shaw

Meihana

et al. 2018

Nat. Hazards Earth Syst. Sci.

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Abstract. Māori oral histories from the northern South Island of Aotearoa-New Zealand provide details of ancestral experience with tsunami(s) on, and surrounding, Rangitoto (D'Urville Island). Applying an inductive-based methodology informed by "collaborative storytelling", exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that a "folk tale", published in 1907, could be compared to and combined with active oral histories to provide insights into past catastrophic saltwater inundations. Such histories reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments to claims about place, authority and knowledge. Members of Ngāti Koata and Ngāti Kuia, who permitted us to record some of their histories, share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This work adds to scientific as well as Maōri understandings about tsunami hazards (and histories). It also demonstrates that to engage with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation, in both past recordings and current ways of retelling, as well as sensitivities to the production of "new" and "plural" knowledges. This paper makes these narratives available to a new audience, including those families who no longer have access to them, and recites these in ways that might encourage plural knowledge development and coexistence. Whakarāpopototanga. Ko ngā kōrero tukuā-waha Māori oTe Tauihu o te Waka a Māui e whakaahua nei i ngā wheako o ngā tūpuna ki te/ngā taiāniwhaniwha ki runga i te motu o Rangitoto, ki tōna takiwā anō hoki. Mā te whai i tētahi pūnaha, ko tōna tūāpapa ko ngā tirohanga ki te hapori,ā, he mea tohutohu hoki e 'te tuku kōreroā-kāhui', i mārama ai iētahi whakawhitinga kōrero kiētahi māngai matua o ngā iwi Māori o Ngāti Koata me Ngāti Kuia, tērā tētahi 'pūrākau' i tāngia i te tau 1907, ka taea tōna whakataurite me tōna whakakotahi atu kiētahi kōrero tukuā-waha e ora tonu nei, kia whai tirohanga ai kiētahi aituā parawhenua waitai nui o nehe. Koēnei momo kōrero tuku he whai wheako maha, he whai tikanga maha anō hoki, mai i te whakamaumahara ī etahi tūpuna o nehe me ngā mahi i oti i a rātou, tae atu ki ngā kōrero mō te rohe, mō te mana, mō te mātauranga anō. Ko tā ngā mema o Ngāti Koata me Ngāti Kuia i tuku kia hopukinaētahi oā rātou kōrero tuku e whakaae nei, he hua nui ka puta i te whai māramatanga ki ngā rerekētangaā-mātauranga, a-tikanga,ā-whakapono anō. Ka whakawhānui tēnei mahi i ngā māramatangaā-pūtaiao, otirā, i ngā māramatanga o te Māori ki ngā pūmate o te taiāniwhaniwha (me ngā kōrero tuku anō). He mea whakatauira anō e tēnei, e whai kiko ai te whai wāhi atu ki ngā kōrero tukuā-waha Māori (me te iwi e honoā-whakapapa ana ki ngā kōrero), me aro pū ki te taha tōrangapū o te tū hei māngai mō tangata kē, ki ngā hopukanga kōrero o mua, ki ngā ara tuku kōrero anō o nāianei,ā, me aro pū hoki ki ngā k...

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“…which seek to lock Indigenous peoples into pre-modern development, perpetuate gender bias, or invalidate national-scale activism". Cameron [27], Watson and Huntington [28], and Parsons [25] critique in turn how indigenous experiences in a diversity of contexts (the North America Arctic, Australia) are narrated in the climate change scholarship as either passive victims or heroic resistance to external forces, which subtly works towards reinforcing a disabling social pathology [29].…”

Section: Synthesis Of Ik Methodologies and Sustainabilitymentioning

confidence: 99%

Alternative Perspectives on Sustainability: Indigenous Knowledge and Methodologies

Parsons

Nalau

Fisher

2017

CiS

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Indigenous knowledge (IK) is now recognized as being critical to the development of effective, equitable and meaningful strategies to address socio-ecological crises. However efforts to integrate IK and Western science frequently encounter difficulties due to different systems of knowledge production and underlying worldviews. New approaches are needed so that sustainability can progress on the terms that matter the most for the people involved. In this paper we discuss a case study from Aotearoa New Zealand where an indigenous community is in the process of renegotiating and enacting new indigenous-led approaches to address coupled socio-ecological crises. We reflect on novel methodological approaches that highlight the ways in which projects/knowledge are co-produced by a multiplicity of human and non-human actors. To this end we draw on conceptualizations of environmental ethics offered by indigenous scholars and propose alternative bodies of thought, methods, and practices that can support the wider sustainability agenda.

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The Challenges of and from Indigenous Geographies

Cited by 14 publications

References 57 publications

Political agency of indigenous peoples: the Guarani-Kaiowa’s fight for survival and recognition

Political agency of indigenous peoples: the Guarani-Kaiowa’s fight for survival and recognition

Māori oral histories and the impact of tsunamis in Aotearoa-New Zealand

Alternative Perspectives on Sustainability: Indigenous Knowledge and Methodologies

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